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Daemonologia

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Daemonologia DAEMONOLOGIA: & DISCOURSE ON WITCHCRAFT AS IT WAS ACTED IN THE FAMILY OF ME. EDWARD FAIRFAX, OF FUYSTON, IN THE COUNTY OF YORK, IN THE YEAR 1621; ALONG WITH THE ONLY TWO ECLOGUES OF THE SAME AUTHOR KNOWN TO BE IN EXISTENCE. WITH A BIOGRAPHICAL INTRODUCTION, AND NOTES TOPOGRAPHICAL & ILLUSTRATIVE. BY WILLIAM GRAINGE, Author of " The History and Topography of Harrogate and the Forest of Knaresborough?' " Castles and Abbeys of Yorkshire," " Vale of Mowbray" <bc, &c. HARROGATE: R. ACKRILL, PRINTER AND PUBLISHER, Herald OFFICE. 1882. 133.4 F16d The intelligible forms of ancient poets, The fair humanities of old religion, The power, the beauty, and the majesty, That have their haunts in dale or piny mountain, Or forest, by slow stream or pebbly spring, Or chasms and wat'ry depths; all these have vanished; They live no longer in the faith of reason ! But still the heart doth need- a language, still Doth the old instinct bring back the old names. —Coleridge, from Schiller. " One of the most curious and capital things I ever met with all my life/' —REV. ROBERT CoiiLYER, D.D., New York. Preface. IT is a most extraordinary fact in literary history that the Daemonologia of Edward Fairfax, one of the poets of the Elizabethan era, and confessedly one of the greatest refiners of the English language, has never been fairly offered to the reading public. Extracts have been made from it and comments made upon them by many writers, yet no one has been found to give it to the public in its entirety. It is quite evident from the opening of the discourse in which the author addresses the reader, and the many other places in which the reader is mentioned, that Fairfax intended the work for publication, and not merely to remain in manuscript, to be copied and preserved in the libraries of the curious, for the gratification or amusement of a select few, for the long period of 260 years, which it has done; therefore we may claim some small credit for carrying out the intentions of the author. If the many regard the publication with the same affection that the few have shown for their manuscript copies, its success is certain. This may be fairly said to be the first time that this most singular and curious work "by a gentleman, a scholar of classical taste, and a beautiful 11. PBEFACE. poet," has been offered to the public; the previous publication being a private one, confined to the members of the " Philobiblon Society." The lovers of books, no matter to what society they belong, have now an oppor­ tunity of reading what has previously been enjoyed only by the select few. To the student of human nature this work cannot fail to be highly interesting, as it gives the most minute and graphic account of the symptoms of witchcraft that has ever been written. Simple and unimportant as the subject may at first appear, it presents one of the most singular problems which human nature has offered to the mind of the philosopher—the origin, constitution, and decay of witchcraft! The philosophical historian may tell us what he can of the cause or causes of such a dark cloud of credulity and cruelty at any time overspreading the land ; for it was not confined to any one rank or station in life; it affected all at the period to which this treatise relates, from the royal James on the throne to the humblest peasant in the field, and, as we see in the case of Edward Fairfax, even learning and talents of a high order did not lift their possessor out of the slough of credulity. How much more should we have reverenced our forefathers of that age had they not been such faithful followers of the orthodox fashionable faith in witchcraft; while we regard the sceptics as the true lights of the age. " Times change, and we change with them." The age in which we live is an age of investigation and scrutiny—men are no longer disposed to take things upon PREFACE. iii. trust; they ask the why and the wherefore of all they see and hear and are called upon to believe. They are no longer satisfied with the assertion— " There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy!" Observation and experiment must test the value of all things that are intended to pass into the world's mental currency. We are by nature observers, and therefore learners. Fairfax was an observer; but his observations did not go to the root of the matter—he could not find out the cause, therefore assigned a false one. Can we with all our advanced science and more exact analysis determine the true cause—which he failed to do? Say was it material or mental—a disease of the body or the mind ? If the former, the learned anatomist and physician may speak with effect. If the latter, can our metaphysical philosophers and spiritualists explain it ? The most reasonable account of the origin t)f witchcraft we have seen is given by the American historian Bancroft, who, speaking of witchcraft in the New England States in 1688, says—" Belief in witchcraft has sprung alike from the letter of the Mosaic law, and from the natural wonder excited by the mysteries of nature. Man feels that he is a dependant being. The reverence for universal laws is implanted in his nature too deeply to be removed. The infinite is everywhere, and everywhere man has acknow­ ledged it, beholding in every power the result of an infinite attribute. The same truth superstition admits, yet disguises, when it fills the air with spectres, or startles ghosts among the tombs, or studies the stars to cast a iy. PREFACE. horoscope, or gazes on the new moon with confiding credulity; or, yielding blindly to fear, beholds in the evil that is in the world the present malignity of Satan. The belief in witchcraft had fastened itself on the elements of religious faith, and become deeply branded into the common mind. Do not despise the credulity. The people did not rally to the error; they accepted the superstition only because it had not yet been disengaged from religion.'' Many narratives have been published of the doings of witches, and the operation of their spells upon the bodies and minds of their victims; but none, that we are aware of, so full and minute as this of Fairfax. The reader of these pages looks day by day upon the children suffering apparently intense agony, from what he believed to be witchcraft, and which we now deem an impossible crime. We see them as he saw them, and have no recital of things heard of and related by a third hand, but the simple narrative of one who saw — and shall I say — felt the whole. The author, at the same time, in language pure and simple, gives us a faithful picture of the modes of life, manners and customs of the lower order of gentry of that period in England, such as can scarcely be found elsewhere. We enter with.him into his dwelling, and there he unfolds to us the whole of his household economy. We see the poet and his family living on meat and bread, and drinking beer. Their occasional delicacies, sugar-cakes, and raisins, sent as presents from Leeds. The home teaching of the chil­ dren, their daily prayers and bible readings* The floors PBEFACE. v. strewn with rushes instead of carpets The hearths or fire­ places filled with green boughs in the summer. The ark in which the silver spoons and family plate are kept. The desk in which the money is locked up. The milk-house in which the milk and bread are kept. The familiarity between the servants of the household, and the master, the mistress, and their children. The outside works on the small farm. All have their incidental recognition. We see the hay-making carried on in August—no harvest is mentioned—and the poet bargaining with workmen to open out the ditches in his fields. His occupation of the corn mill at Fewston, and the dealings of his wife in corn with the poor people round about; sometimes a daughter sent to fetch home the money from a negligent payer. The annual bleaching of the better family linen upon the grass by the side of the brook. The jovial Christmas festivities, when forty people assembled to make merry in his small house. All these pass in review before us, and many more things of a similar kind will be observed by a careful reader. So that this treatise may be regarded as an addition to our existing knowledge of the social and domestic life of that period, and a further illus­ tration of manners and customs, now nearly, or wholly, obsolete. With these few remarks, we consign this hitherto little known work of Edward Fairfax to the kind consideration and judgment of the public. w. G. Harrogate, December 1st, 1882. CONTENTS. BIOGRAPHICAL INTRODUCTION ; giving an Account of Edward Fairfax, his Ancestry, Family, and Writings; with critical opinions upon his works, and specimens of his Original Poetry, &c 9 DiEMONOLoaiA -. A DISCOURSE ON WITCHCRAFT as it was acted in the family of Mr. Edward Fairfax, of Fuyston, in the County of York, in the year 1621 31 REMARKS ON THE D^MONOLOGIA 152 THE FAMILY AND DESCENDANTS OP EDWARD FAIRFAX 155 THE ECLOGUES OF EDWARD FAIRFAX. REMARKS ON PASTORAL POETRY 165 EGLON AND ALEXIS 169 HERMES AND LYCAON 181 BIOGRAPHICAL INTRODUCTION.
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