statement, thoroughly made out by his historical survey, that "the movement was mainly silent, unargumentative, and insensible; that men came gradually to disbelieve in witchcraft, because they came gradually to look upon it as absurd; and that this new tone of thought appeared, first of all, in those who were least subject to theological influences, and soon spread through the educated laity, and, last of all, took possession of the clergy."
We have rather painful proof that this "second class of influences," with a vast number go hardly deeper than Fashion, and that witchcraft to many of us is absurd only on the same ground that our grandfathers' gigs are absurd. It is felt preposterous to think of spiritual agencies in connection with ragged beldames soaring on broomsticks, in an age when it is known that mediums of communication with the invisible world are usually unctuous personages dressed in excellent broadcloth, who soar above the curtain-poles without any broomstick, and who are not given to unprofitable intrigues. The enlightened imagination rejects the figure of a witch with her profile in dark relief against the moon and her broomstick cutting a constellation. No undiscovered natural laws, no names of "respectable" witnesses, are invoked to make us feel our presumption in questioning the diabolic intimacies of that obsolete old woman, for it is known now that the undiscovered laws, and the witnesses qualified by the payment of income tax, are all in favor of a different conception—the image of a heavy gentleman in boots and black coat-tails foreshortened against the cornice. Yet no less a person than Sir Thomas Browne once wrote that those who denied there were witches, inasmuch as they thereby denied spirits also, were "obliquely and upon consequence a sort, not of infidels, but of atheists." At present, doubtless, in certain circles, unbelievers in heavy gentlemen who float in the air by means of undiscovered laws are also taxed with atheism; illiberal as it is not to admit that mere weakness of understanding may prevent one from seeing how that phenomenon is necessarily involved in the Divine origin of things. With still more remarkable parallelism, Sir Thomas Browne goes on: "Those that, to refute their incredulity, desire to see apparitions, shall questionless never behold any, nor have the power to be so much as witches. The devil hath made them already in a heresy as capital as witchcraft, and to appear to them were but to convert them." It would be difficult to see what has been changed here but the
