Chapter XXII: Part 22

These are the most material passages that in our reading we can find in credible and learned Authors, to prove thereby the effects of charms _de facto_, and we confess they are all short, and not sufficiently evidential, as such a case may justly require; and therefore we shall here add some testimonies of good Authors that do strongly affirm and aver the same. As not to stand upon the authorities of the Cabalists, Platonists or Arabians, we find the truth of the charming of Serpents avouched by _Paracelsus_ (whose credit in this point, may be equivalent to any others) who saith thus: “But (he saith) answer me from whence is this, that a Serpent in _Helvetia_, _Algovia_, or _Suevia_, doth understand the _Greek Idiom_, _Osy, Osya, Osy, &c._ When notwithstanding the Greek tongue is not so common in this age, with the Helvetians, Algovians, or Suevians, that the venenous worms should be able to learn it? Tell me (he saith) how, where and from what causes, Serpents do understand these words, or in what Academies have they learned them, that they should forthwith at the first hearing of those words, stop their ears, with their tail turned back, lest they should be compelled to hear the words again reiterated? For assoon as they hear them, they contrary to their nature and cunning do forthwith lie immoveable, and do pursue or hurt no man with their venemous biting, when notwithstanding otherwise they on the sudden fly from the noise of a mans going as soon as they hear it, and turn into their holes.” From whence it is manifest that _Paracelsus_ knew of his own experience that the charm (which it seems he knew) would make Serpents lie immoveable, and so that there was power and efficacy in words naturally without superstition to work and operate.

[Sidenote: P. 88.]

Also the learned person _Tobias Tandlerus_ Doctor of Physick and publick Professor at _Witteberge_, in his smart and pithy Oration _de fascino & incantatione_, tells us this: “That _Tuccia_ a Woman belonging to the Temple of _Vesta_ being accused of Incest, did by the help of prayer carry water in a sieve, as _Pliny_ witnesseth: _lib._ 28. _c._ 2. _natur. Histor._ Who there with many examples, doth extol the efficacy of words. And further saith: They are found that stay wild beasts with words, that they escape not the throwing of the dart. And those that render Rats being seen in any place, stupid with secret murmuring, that they may be taken with the hand and strangled.”

[Sidenote: _Lib._ 2. _c._ 11. _p._ 220, 221.]

_Augerius Ferrerius_, whom _Thuanus_ calls _Medicus Doctissimus_, in his treating of Homerical medication, after he hath quoted Galen’s recantation from _Trallianus_, and divers arguments and examples to prove the efficacy of words, charms and characters from him, from _Aetius_ and others, he concludeth thus: _Quorum experientiam cum ob oculos positam, & tot illustrium virorum authoritate confirmata videris, quid facies? Nam iis quæ sensibus exposita sunt contravenire, sani hominis non est: Doctorum vero experimenta infirmare, temerarium._

Lastly, for authorities sake we shall add the opinion of sagacious _Helmont_, who writ a Book by him styled, _In verbis, herbis, & lapidibus est magna virtus_; and of the efficacy of words saith only thus much: _De magna virtute verborum quædam ingenuè dixi, quæ magis admiror quam applico_. By which it is manifest that though _Helmont_ did not make use of words or charms, yet knowing the efficacy of them he could not but admire them.

These authorities joyned with the examples may suffice to convince any rational man that at some times and places, and by some persons, the using of charms have produced strange effects: and therefore taking the matter of fact to be a truth, we should come to examine the cause of these effects; but first it will be necessary to premise some cautions and necessary considerations, which we shall pursue in this order.

[Sidenote: _Histor. Natur._ _lib._ 28. _c._ 2. _p._ 397.]

[Sidenote: _Consid. 1._]

1. We are to consider the intricacy and difficulty of this point, which hath exercised the wits of the learned in all ages, and forced _Pliny_ to say: _Maximæ quæstionis, & semper incertæ est, valeantne aliquid verba & incantamenta càrminum_. And again more particularly: _Varia circa hæc opinio, ex ingenio cujusq; vel casu, mulceri alloquio foras: quippe ubi etiam Serpentes extrahi cantu cogiq; in pœnas, verum falsumne sit, vita non decreverit_. It seems by _Pliny_ that learned men of old have been very much divided in their opinions about this matter, insomuch that he dares not take upon him to decide it, but leaves it free to every man to believe as they shall see cause. And therefore we ought not to be condemned, if we do not absolutely decide it neither, it is enough if we bring so much light to the matter that it may be better understood, though not absolutely determined, _In magnis voluisse sat est_.

[Sidenote: _Consid. 2._]

[Sidenote: _Vid._ Credul. and Incredul. _p._ 101.]

2. Again we are to note that some Authors of great credit and learning do hold these things to be but meer _Aniles fabulæ_, of which opinion (it seems) _Aristotle_, and _Galen_ were, though _Trallianus_ doth affirm (though some say falsly) that he made a retractation of that opinion, and this was the judgment of the learned Spaniard _Valesius_, who in his book, _De sacra Philosophia_, hath taken great pains to perswade men, though he deny not supernatural operations by Devils and Spirits, that inchanting by magical words are impossible, and whatsoever is alledged by any ancient or late writer to that purpose, he doth reject as meerly fabulous. But upon as good grounds may any one reject this his single opinion as fabulous, because there are a whole cloud of witnesses against him, of as great credit and authority as himself, and experience every day will make it manifest, that great effects do follow from the appension of charms and characters, not determining here whether they cause those effects causally as efficients, or but meerly accidentally and occasionally, and therefore in this point Dr. _Casaubon_ saith well: “As for _Valesius_ opinion (he saith) though a learned Man, and for ought I know Pious and Wise, yet it is no wonder to me, that any one man, though pious and learned, should fall into an opinion very Paradoxical and contrary to most other mens belief, especially in a thing of this nature, which most depends of experience.”

[Sidenote: _Consid. 3._]

[Sidenote: _Centur._ 3. _Curat._ 14.]

[Sidenote: _Hist. 1._]

[Sidenote: _Hist. 2._]

3. Notwithstanding all this, for the most part all charms, spells and characters are inefficacious, fallacious, superstitious and groundless, and hardly fit for an honest and wise man to use, except only to settle the imaginations of patients, that they may more readily and hopefully take those things that may effectually cure them. I say for the most part, not alwayes, because I grant that they do sometimes either efficiently or accidentally produce real effects. But that they are sometimes fallacious is manifest in the Charmer of _Saltzburg_, who though with his charms he could prevail against the little serpents, yet that great one that came prevailed against him, and threw him into the ditch and killed him. And how vain it is to put any confidence in these idle trifles, and how fallacious and ineffectual and destructive they are, may appear by two deplorable examples. _Amatus Lusitanus_, a learned and experienced Physician; and a man of great repute and veracity doth relate this: “That in the end of the Spring, the Summer coming on, two young men did go from _Ancona_ to the City _Auximum_, and by the way, the one of them turning aside to make water, found a Viper in an hole at the bottom of a Tree, with a great deal of rejoicing, but with an unhappy success. He did contend with his companion, that he could take the Viper with his hand, without any hurt, and did brag that with the murmuring of certain words, he could make all Serpents obey him, lying still as stupid. The other did laugh him to scorn. At last they come to a wager. But the Viper more audacious than was right, remained always truculent and unaltered. At last when he stretched forth his hand to take her, it being stirred up with a mad and venemous fury, lifting up the neck did bite him in the finger, which beginning to pain him, he quickly put his finger to his mouth perhaps to suck forth the blood, but within a small while the unhappy young man died by his own fault, neither did medical helps yield him any succour, but he might have escaped, if he had not put the poyson of the Serpent to his mouth.” And this wofull example may be a sufficient warning to all that they be not too hasty to put confidence in these fallacious trifles. Another story we shall give of our own knowledge, and is this. “I had dismembred a pretty Young-mans leg by reason of a Gangrene, his name _Robert Taylor_, a good Scholar, and had been a Clerk to a Justice of Peace, and about three weeks after when the stump was near healed, I being gone from home, his Mother lying in the same room with him, but having gotten too much drink, he calling upon her to help him to the Close-stool, but she not hearing, he scrambled up himself as well as he could, but hit the end of the stump that was not quite closed, whereby the arteries were opened, and a great Hemorrhage followed. And there being an honest simple man that owed the house where he lay, having a vain confidence that with a charm he said he had, he could undoubtedly stay the bleeding, and therefore would not suffer them to call up my man to stay the Flux until day; which continuing so long, the vain and fruitless charm prevailing nothing, though my man when he came did stop it, yet had he lost so much blood that he died the next day;” and this may serve for a sufficient caution against vain confidence in charms.

[Sidenote: _Consid. 4._]

[Sidenote: _De Morbo Sacro_ _lib. Sect._ 3. _p._ 301.]

4. Further we are to consider, that there are many notorious impostures, frauds and cheats committed upon the poor ignorant, credulous and silly common people, while some make the people believe that their diseases are inflicted by such and such Saints, and therefore they must use such and such strange lustrations, suffumigations and other vain superstitious Rites and Ceremonies. Others pretend to drive away evil Spirits by exorcisms and conjurations, and others to cure all diseases (in a manner) with words, charms, characters, amulets, and the like, when the most of these pretenders are meer ignorant Knaves and Impostors, that do nothing but cheat the too credulous people of their money, and defame and dishonour the most noble Art of Medicine, of which we have known divers sorts, some of which we have mentioned before in this Treatise. To such as these that ancient Author (supposed by some to be _Hippocrates_) _De morbo sacro_, doth give sufficient reproof, and of whom he saith thus: _Ac mihi certè qui primi hunc morbum ad Deos retulerunt. tales esse videntur, quales sunt magi, expiatores, circulatores, ac arrogantes ostentatores, qui se valde pios esse plurimumq; scire simulant_. A most large Catalogue of these kind of pestiferous impostors, and many others, you have at full and to the life painted forth by _Paracelsus_ in his Preface to his less Chirurgery, where he hath sufficiently stigmatized them with all those wicked marks and brands that justly belong unto them. The same also is fully performed by learned _Langius_ in his Epistles, to whom I referr the readers.

[Sidenote: _Consid. 5._]

5. We are to consider that though we should grant that words or charms had in them no energie, nor efficiency at all, by any natural power, and that the Devils power doth not concur to make them operative; yet (as we have partly shewed before) they are of singular use and benefit to a learned Physician, whereby he may settle the fancies of his patients, to cause them more chearfully and confidently to commit them to his hands, and to take what he shall order and prescribe them, and this manner of their use is no way to be dispraised or condemned, and we leave it as excepted forth of the dispute we have in hand.

There are chiefly three opinions, amongst those that grant the truth of the matter of fact concerning the proper cause of these effects produced by words. 1. Of which the first sort are those that hold there is no efficiency at all in the words themselves, which are nothing but the sign of the league and compact betwixt the Charmer and the Devil, and that whatsoever is brought to pass is only effected by the Devils power, and of this opinion are the greatest part of the learned. 2. Are those that hold that the words or charms are but means to heighten the imagination, and that it is the strength of the exalted imagination only that produceth those things that seem to be effected by those words or charms, and of this opinion was _Avicen_ and many of the Arabians, _Ferrerius_, _Montanus_ and many others. 3. There are those that hold that there is a natural efficiency in words and characters rightly fitted and conjoined together in proper and agreeable constellations, and of this opinion were _Johannes Ludovicus de la Cerda_, _Johannes Branus_, _Camisius Lusitanus_, _Paracelsus_, _Galeottus Martius_, _Henricus Cornelius Agrippa_, and many others; and of these we shall speak in order.

[Sidenote: Reason 1. against this opinion.]

1. The first opinion doth take up a false supposition for its ground, to wit that the Devil doth make a visible and corporeal league with the Charmer, by virtue of which compact the effects are produced; and if this compact be not explicite, yet it may be implicite, and so the Devil operateth the effects, thereby to draw the Charmer into his league and service: But we have before sufficiently proved the nullity of any such Covenant, and shewed plainly that it is a false, impious and diabolical Tenent, and that there is not, nor can be any other league betwixt the Devil and wicked men, but what is spiritual, internal and mental, and therefore that the Devil doth not bring those effects to pass, by pretence of a league, that hath no being or existence.

[Sidenote: Reason 2. against this opinion.]

2. We have proved by the unanimous consent of all the whole army of the learned, that the Devil can work no alteration or change in natural bodies, but by the applying of fit agents to agreeable patients; but what agent could the Devil have applied to make the iron that stuck in the Souldiers shoulder-bone related by _Benevenius_, to come forth without pain? surely none at all. For where an agent in nature is awanting to produce an effect, there the Devil must needs also be lame, and can effect nothing; and if either the words had a sufficient natural power to cause the iron to come forth, or the Souldiers imagination exalted by confidence in the Charm and Charmer, then the Devils help is in vain implored, or he brought in to be an actor of that he hath no power at all to perform, and there was no other natural agent applied, and therefore it must of necessity be one of the two that produced the effect, and not a Demon.

[Sidenote: Reason 3. against this opinion.]

[Sidenote: _Vid. Spong. Fosterianæ expressio._ _c._ 2. _p._ 7, _&c._]

3. It cannot in any reason be imagined that the Devil, that for the space of above five thousand years hath been the bitter and inveterate enemy to the health of Man both in Soul and Body, should now be become a Physician & an healer. We read that God sent forth evil Angels amongst the people, but he sent forth his word and they were healed. But it is manifest that the evil Angels since their fall, are ordained of God to be the instruments and organs for the executing of his wrath, and the good Angels are his ministring Spirits for the good of his people both in Souls and Bodies: and therefore that the Devil should be the author, or instrument of curing any disease at all, were to make him to act contrary to that end for which God hath ordained him, for he is the destroyer, that is ordained to destroy, but not to heal.

[Sidenote: Reason 4. against this opinion.]

[Sidenote: _Vid. Miscell. Medic. Suet._ _lib._ 6. _Epist._ 17. _p._
284.]

4. But we shall take another argument or two from the learned pen of _Henricus Brucæus_ in his Epistle to _Thomas Erastus_, where about this point he saith this: “What is that (he saith) that the most of the Grecian Physicians were ignorant of Demons; or that it should be agreeable to truth, that they have not judged that Demons had any power either in inflicting or taking away any diseases? For that sentence of _Hippocrates_, that there is somewhat that is divine in diseases. _Galen_ doth shew in his Comment how it is to be understood, and _Hippocrates_ himself in that Treatise of the Falling-sickness doth sufficiently open it. Notwithstanding these chief men being Physicians and Philosophers, by whom the power of natural things and words was principally looked into; they were more willing to assent to things that were evidently apparent, than take away the force of incantation by it self. By it self (he saith) Because they have had no remembrance of Demons, from whom the causes of such effects, which follow incantations, do seem only they can possibly be derived.”

[Sidenote: Reason 5. against this opinion.]

5. Before he argueth thus: “But the curation of diseases, which are performed by conjurations and imprecations, he ascribeth unto the Devil. Notwithstanding (he saith) some things do move a scruple to me, because that some things of them do seem to be of that kind, which cannot at all be referred to Demons, in which no league or compact doth seem to interceed. For leagues or compacts seem to be contracted, for that also those things comprehended are to be performed to those that Covenant, that by that means those that Covenant with him, may be withdrawn from the worship of the true God, or that some may be confirmed in their impiety. Which causes in Men to whom the true God is utterly unknown, have no place; for neither are they to be withdrawn from the true God, whom they altogether ignore, or to be confirmed in impiety, when they have been brought up in the worship of Idols from their tender years. For (he saith) _Aloisius Cádamústus_ in the 18 Chap. of the Indian Navigations relateth, that Serpents seeking to destroy Sheep in the Kingdom of _Senega_, which is given to Idolatrous Worship, they will on the night aim by heaps at the Sheep-folds, from whence they are driven away with certain conceived words, and this reason is not unknown to many others. And that _Trallianus_ where he treateth of the stone, acknowledgeth the force of incantations in healing of diseases, and he witnesseth that _Galen_ himself, taught by experience, did come over to this opinion.” For though _Galen_ before (as we have shewed) did account charms but as _Aniles fabulæ_, yet this Author _Trallianus_ doth quote a piece of _Galens_, wherein he maketh a retractation of that opinion, and it standeth with good reason that it might be so, _Trallianus_ living near his time, and so might (notwithstanding what _Guitterrius_ bawleth to the contrary) have that part of his writing that since might be lost; for I remember _Paracelsus_ somewhere saith that in his travels he found the works of _Galen_, far more genuine and incorrupt than those that were published and extant.

[Sidenote: Reason 6. against this opinion.]

[Sidenote: _Ut supra._]

6. A further reason this Author gives us thus: “Furthermore (he saith) that it is not impious to frame to cure a disease with conceived words, and cannot be perswaded to believe it, especially seeing that those diseases that are caused by Magick, are only to be cured by Magick. But (he saith) I confess that compacts with Demons are not to be entred into, but that compacts being entred into with others, should pass to another, and should bind with the same impiety, that is not agreeable to truth, seeing that the consent of those that make the league, doth effect and confirm the compacts. Which if it be (he saith) far absent from us (that is a compact) and in the use of conceived words, by which the malady is taken away, there be contained nothing that is impious, and that we implore the divine assistance; I do not see (he saith) any thing hurtful to Religion, nor unbeseeming a good and Pious Man. For as if things that are salutiferous to mankind, should come from Men that were Atheists, we should imbrace them, not respecting the Authors: So if (he saith) things that are profitable should be shewed of a Demon, I should not think they were to be rejected.”

[Sidenote: Reason 7. against this opinion.]

[Sidenote: _Hist._]

7. Lastly he saith: “Why may we not also refer effects in the sanation of diseases, which do accompany the enunciation or description of conceived words, to those we call good or guardian Angels? Why should we not judge that these would be as ready to ease and help, as others to hurt, especially in diseases, where we are destitute of natural helps? And this opinion (he saith) _Constantinus magnus_ did approve, _Codicis_ _lib._ 9. _tit._ 10. _leg._ 4. The Science of them (he saith) is to be punished, who being skilled in Magical Arts are discovered either to endeavour the impairing the health of men, or the drawing of chast minds to lust. But for seeking remedies to humane bodies, they ought not to be punished. But perhaps thou wilt say, that words are in vain muttered forth, unless a compact do interceed. But that which happened (he saith) at _Lipsick_ some twelve or fifteen years since, doth refell this opinion, where a little Wench, that by reason of her age did not know what she did, while she imitated the whole action of her nurse, which she had often seen her use, and therewith stirred up tempests; herewith the little Wench raised up such Thunders and Lightenings, by which a Village, not far from the City was burned: As (he saith) D. _Nenius_ told him, and was a thing known to innumerable Citizens. For the Wench being brought to the Court, it was debated whether by law she could be punished, but it was decided by the opinions of the Lawyers, that she could not be punished, seeing that by reason of her young age, she was altogether ignorant of what she did.”

[Sidenote: _De superst. & Ceremon._ _l. p._ 451.]

8. We cannot also but remember here some notable passages of _Paracelsus_ where he is speaking of the power of faith and strong confidence, meerly considered as a nude and natural power: And affirming its great force and operation to effect strange things, he saith: “But truly we cannot deny, but that spirits do commix themselves with such a faith, in celebrated feasts, and the like, as though they had performed those things. But not at all they, but faith only doth these things: As if a Man had honey, and did not know from whence it came, nor what kind of creature did make it, and the Beetle should brag that she had made it.” So the Devils though they perform nothing at all, but the effects are meerly produced by the power of a natural or miraculous faith, yet they glory as though they had done them (in all things being liars and deceivers) and therefore do they what they can to confirm and raise up ceremonies and superstitions; From which commotions faith is brought forth, and faith worketh those strange effects, and therefore by reason of the superstition used, the Devils would make men believe that they are authors of those strange effects, which are onely wrought by the Power of an humane Faith, that they might rob God of his Glory and have it ascribed unto themselves. And therefore no persons do the Devils more service than those that ascribe those works unto them that are wrought by natural power and the strength of humane faith. From whence he concludeth thus: _Eodem modo fides est in homine, ut laqueus quo strangulatur fur, ad multa utilis sit. Ea fides facit, ut fiat. Si fides etiam in filum lineum est, similiter fit. Interim tamen hoc nec Diabolus facit, nec fur, nec laqueus, nec carnifex: sed adulterina tua fides, quam non impendis ut debebas._

Having sufficiently (we suppose) proved that in the producing the effects by words or charms, the Devil doth operate nothing at all in them, but only as a lying deceiver and Impostor, laboureth to have the honour of those effects ascribed unto him; we shall now come to the second, and that is those that hold that the effects are solely produced by the force of the imagination and faith of the Charmer, and so that imagination doth work further than the proper body of the imaginant, upon other extraneous bodies, and that the words or characters avail nothing, but the fortifying and exalting of the faith of the Operator, to prove which are brought these arguments.

[Sidenote: _Argum. 1._]

[Sidenote: Matth. 17. 20.]

[Sidenote: Matth. 10. 1.]

1. When the Disciples asked our Saviour, Why they could not cast forth the Devil out of the child that was lunatick, and sore vexed, and oft fell into the fire, and into the water, he told them; _Because of their unbelief_, and said: _For verily I say unto you, if ye have faith as a grain of mustard seed, ye shall say unto this mountain, remove hence to yonder place, and it shall remove, and nothing shall be impossible unto you_. Upon which place learned _Beza_ gives us this note: _Non fidem illam generalem & historicam intelligit: Nec etiam fidem justificantem. Sed illam demum specialem, & quibusdam Christianis particularem, quâ animus quodam spiritus sancti impulsu ad res mirandas perficiendas impellitur, & ista vocatur fides miraculorum._ And against diffidence our Saviour orders the remedy of fasting and prayer: But this was a power given by Christ unto them, which they (it seems) had lost, and are here taught to resuscitate it by prayer and fasting. Others take it to be a natural power of faith or strength of imagination in all men, which they may stir up by fasting and prayer, therewith to operate that which is good, but being suscitated by the means of images, pictures, superstitious ceremonies, and the like, and so may effect either good or bad; but this later opinion we reject as unsound, and contrary to the Scriptures, and so the argument doth prove very little.

[Sidenote: _Argum. 2._]

[Sidenote: _Vid. de inject. mater. 601, 602._]

2. _Helmont_ holdeth, “that every man, in respect that they have been partakers of the image of God, hath power to create certain entities, by the power of imagination, and that these conceived Ideas do cloath themselves with a body in the shape of the image fabricated in the imagination, and it is by these that those strange things are effected, that are falsly attributed to Demons.” And that man solely hath this power. Which (if his argument be well grounded) doth prove plainly, that these strange effects are brought to pass by the sole power of the phantasie of the person imaginant, or using the charms, and neither by the power of the Devil nor of the charms.

[Sidenote: _Argum. 3._]

[Sidenote: _De occulta Philos._ _lib._ 3. _c._ 40 _p._ 419, & _p._ 137.]

[Sidenote: Of Credul. and Incredul. _p._ 110.]

3. The argument to prove these things by, that they are brought to pass by the strength of imagination, used by _Cornelius Agrippa_, is this: _Non mediocri experientia (ait) comprobatum est, insitam a natura homini, quandam dominandi, & ligandi vim_. And that there is an active terror in man, (if it be rightly resuscitated in him, and that he know how to direct and make use of it) impressed in him by the Creator, which is as it were a terrifical character and signacle of God instamped upon man, by which all creatures do fear, and reverence man, as the image of his Creator, and as by the law of creation, to be Lord, and to bear rule over them all. And here I cannot but mention that lepid (though tedious & ludicrous) tale that Dr. _Casaubon_ gives us of an horse-rider called _John Young_, “that could tame the most fierce Bulls and unruly Horses, as also by pipeing to make the most couragious and fierce Mastiff to lie close down and to be quiet, by the force of his imagination and charms. And this _John Young_’s Philosophy was agreeable to this of _Agrippa_’s, to wit, That all creatures were made by God, for the use of Man and to be subject unto him; and that if men did use their power rightly, any man might do what he did.” _Fides sit apud authorem._

[Sidenote: _Argum. 4._]

[Sidenote: _Vid. Thom. Fien. de virib. imagin._ _Quæst._ 12. _p._ 202.
_&c._]

4. _Avicenna_, _Algazel_, _Alkindus_, _Marsilius Ficinus_, _Jacobus de Forluio_, _Pomponatius Paracelsus_ and others, do sometimes hold, “that the Soul (the sensitive and corporeal it must be understood) not by a nude apprehension, or meer impery, but by the emission of spirits (or corporeal beams, as we have shewed before) do work upon external bodies, and so move and alter them. Sometimes they hold, that the whole Soul (sensitive must be meant) doth go quite forth of the Body, and wander into far distant places, and there not only see what things are done, but also to act something it self.” And to this opinion (only meaning of the immortal, and immaterial Soul) Dr. _Moore_ and Mr. _Glanvil_ do seem to agree, namely that the Soul may for a time depart forth of its Body, and return again. And to prove this the argument of _Avicen_ is this: Superior things (he saith) have dominion over the inferior, and the Intelligences do rule and change corporeal things. And that the Soul is a spiritual and separable substance. And therefore after the same manner, may act in corporeal things, and change them as may be seen at large, with responsions in the book of _Fienus_.

Now we come to the third and last opinion of those that positively hold, that there is a force in words and characters (if rightly framed) to effect strange things withal, and this is as strongly denied by many. Therefore we shall only offer the most convincing arguments, that we meet withal, and leave it to the censure of others, and that in this order.

But before we enter upon the positive arguments, we think it fit, lest we be mistaken (though in part we may have touched some of them before) to lay down some few cautions and considerations, which we shall do in this manner.

[Sidenote: _Consid. 1._]

[Sidenote: _De mirab. pot. Art. & Nat._ _c._ 2.]

[Sidenote: _De Occult. Philos._ _p._ 484.]

1. It is to be taken for a certain truth, that the greatest part of those pretended charms and characters that are in this our age used by ignorant, superstitious, and cheating impostors; are utterly false, and of no power or efficacy at all. And this was understood by our learned Countreyman _Roger Bacon_, who tells us thus much. “For without all doubt (he saith) all of this sort now a days are false, or doubtful or irrational, and therefore not at all to be trusted unto.” And to this doth _Paracelsus_ fully agree, saying: “All characters are not to be trusted to, or any confidence to be placed in them, nor in like manner in words. For the Nigromancers and Poets, being very laboriously imployed about them, have filled all Books with comments proceeding forth of their brains, wanting all truth and foundation, of which some thousands are not worth one deaf nut.”

[Sidenote: _Consid. 2._]

[Sidenote: _Vid. ut supra._]

2. Yet for all this we are to consider, that all of them are not totally to be rejected, for _Bacon_ tells us: “That there are certain deprecations of ancient times instituted of men, or rather ordained of God and good Angels, that are both true and efficacious; and such like as these may retain their first virtue. As in some Countreys (he saith) yet some certain prayers are made upon red hot iron, and upon the water of the flood, and likewise upon other things, by which the innocent are tried, and the guilty condemned.” And this was the trial that by the Saxons (when used in _England_) was called =Ordeall=. Therefore _Paracelsus_ saith thus: _Repeto ergo, characteribus & verbis non omnibus fidendum esse, sed eligenda & retinenda, quæ recta, genuina, ex fundamento veritatis deprompta, ac multoties probata sint_, which is counsel good, sound and profitable. And somewhere he tells us that even those true and genuine characters and Gamahuis that were rightly fabricated under due constellations, and were in old time efficacious, may have now lost their virtue because the configurations of the Heavens are altered.

[Sidenote: _Confid. 3._]

[Sidenote: _Ubi supra._]

3. Many of these strange characters or words were not by wise men inserted into their works, that thereby any strange things might be wrought by them, but were invented to conceal those grand secrets that they would not have to be made known unto the unworthy. And therefore _Bacon_ gives us this profound and honest counsel: “So therefore (he saith) there are very many things concealed in the books of the Philosophers, by sundry ways: In which a Wise Man ought to have this prudence, that he pass by the charms and characters, and make trial of the work of nature and art: And so he shall see, as well animate things, as inanimate, to concur together, by reason of the conformity of nature, not because of the virtue of the charm or character. And so many secrets both of Nature and Art are of the unlearned, esteemed to be magical. And Magicians do foolishly confide in charms and characters, judging virtue to be in them, and because of their vain confidence in them, they forsake the work of Nature and Art, by reason of the error of charms and characters. And so both these sort of Men are deprived of the benefit of wisdom, their own foolishness so compelling them.

[Sidenote: _Confid. 4._]

[Sidenote: _Vt supra_ 1. 2.]

3. The same most learned Countryman of ours _Roger Bacon_, doth further give us this advice saying: “But those things that are contained in the books of Magicians ought by right to be banished, although they have in them something of truth: Because they are mixed with falsities, that it cannot be discerned betwixt that which is true, and that which is false. And also Impostors and ignorant persons have feigned and forged divers writings under the names of ancient wise men, thereby to allure the curious, and to deceive the unwary, which with great care and consideration we ought to eschew. To the same purpose _Paracelsus_ doth caution us in this point. _Cuilibet ergo promptum sit, characteres & verba quævis discernere posse._”

[Sidenote: _Consid. 4._]

4. But for all this (as we have often intimated before) charms and characters though in themselves of none effect, may conduce to heighten the fancy and confidence of a Patient, and render him more willing to take those things that may cure. And to this purpose, the forementioned Author _Roger Bacon_, from _Constantine_ the Physician tells us thus much: “But it is to be considered, that a skilful Physician, or any other, that would excite and stir up the mind, may profitably make use of charms and characters though feigned, not because the characters or charms themselves do operate any thing, but that the medicine may be received with more desire and devotion, and that the mind of the Patient may be stirred up, and may confide more freely, and may hope and rejoice; Because the Soul being excitated, can renew many things in its proper body, so that from infirmity it may be restored to health by joy and confidence. If therefore (he saith) a Physician to magnifie his work, that the Patient may be raised up to hope and confidence, shall do any thing of this nature, not for fraud, but because of this, that he may confide, that he may be healed, it is not to be condemned.” We brought this authority to confirm what we had asserted before; and that these things are wonderfully prevalent, we have before shewed examples.

[Sidenote: _Argum. 1._]

[Sidenote: Numb. 6. 27.]

[Sidenote: Ezek. 9. 4, 6.]

1. There are some, that to prove that words and characters have a natural efficacy, do alledge some passages of Scripture, which we shall propose as very probable, but not as necessarily convincing, and the first is this: _And they shall put my name upon the children of Israel, and I will bless them_. Which some understand that the name _Jehovah_ which they call _Tetragrammaton_, was worn upon them, and that thereby they were blessed, and from thence they suppose that Hebrew names, especially that, are very efficacious and powerful. Another is: _The man cloathed in linnen, that had the Ink-horn by his side_, is commanded to set a mark, or (as some read it) a _Tau upon those that mourned_. This is the name of a letter the “last in the Alphabet, and hath in the old books of the Hebrews (as _Schindlerus_ tells us) the figure of a cross, and such like the _Samaritans_ use to this day. From whence by _Tau_, some in _Ezekiel_ do understand the figure of the Cross of Christ.”

[Sidenote: _Explic. 2._]

[Sidenote: Psal. 58. 6.]

[Sidenote: _Ut. supra._]

[Sidenote: _Chirug. major._ _c._ 8. _p._ 22.]

2. But to explicate what is meant by charms and characters, we are to note that it is not to be understood of those words that are by humane institution significant according to the imposition of men, nor of any sort of charms or characters, but of such, as by wise men are duly fitted and joined together, in and under a right and favourable constellation, for it is from the Influence of the Stars (as we have proved before) that words, charms, images and characters do receive their energie and virtue. And to this purpose is the true rendition of the words in the Psalm. _Which hearkeneth not to the voice of those that mutter, the conjunction of the learned joyner_. That is, that the Serpent doth not hearken unto, or obey the charms that are framed or joined together by the learned joiner or framer of charms. So that there is a great learning required to frame and compose charms rightly that they may be efficacious. For _Paracelsus_ witnesseth that Serpents once hearing an efficacious charm do forthwith stop their ears, lest they should hear the words repeated again. Of both these sorts the learned _Roger Bacon_ doth tell us this: “Of characters therefore according to the first manner, it is so to be judged as we have shewed in common speech: But of sigills and characters of the second manner, unless they be made in elected seasons, they are known to have no efficacy at all. And therefore he that doth practise them, as they are described in books, not respecting but only the figure that the exemplar doth represent, is judged of every wise man to do nothing. But those which know to perform their work in fit constellations according to the face of the Heavens; those may not only dispose characters but all their works, both of Art and Nature, according to the virtue of the Stars. But because it is a difficult thing to understand the certainty of Celestials in these things, therefore in these things there is much error with many, and there are few that understand to order any thing profitably and truly.” And to this purpose _Paracelsus_ tells us: “Certain Chirurgical Arts invented of the first improvers of Astronomy, by which admirable things were (by an Ethereal virtue) performed. But these after the decease of the ancient Magicians, were so lost, were as scarce any footsteps do now remain. But it was the Art of Celestial impressions, that they might draw down, the influent action, into some corporeal substance. The thing is plain by example. The seed of a Rose doth obtain the virtue and nature of a Rose, yet for all that it is not a Rose, but when being put into the earth, it doth sprout, then at the last it produceth a Rose. By the same reason, there are certain celestial virtues and actions in being, which being sown into Gemms, which were called of the ancient Magicians, _Peantides_ and _Gamahii_ (otherwise _gemmæ huyæ_) from whence they have afterwards sprung up, no otherwise than seed, which doth fall from the Tree, and doth regerminate. This was that Astronomie of the ancient _Ægyptians_ and _Persians_, by which they did adorn Gemms with celestial virtues. Neither are these things forthwith to be reputed impossible: For if we believe, that the Heaven doth send the Plague and other diseases upon us, why may we not hope, that the benignity of its virtues may be communicated to us also? In like manner if the Heaven doth act upon the bodies of men, why may we not think that they may wrest their darts into stones? Many are touched with such like celestial darts which a Magician who hath skill of the Firmament, may easily (if they be noxious) shun: or if they be benign shall, by putting some body, communicate it to that body, that now that body may fully obtain into it self the virtue of that dart or influence. From whence stones are found amongst the _Ægyptians_, which being born do cause diseases: But again there are others, that do throughly make sound those diseases. So (he saith) we have seen _Gemmas Huyas_, that is _Peantides_, wherein the sign of the _Sagittary_ was insculped against weapons, which were prevalent against wounds made with Swords. Also we have known (he saith) that Magicians have rendered stones efficacious to cure Feavers: nor only to have made them strong to cure diseases, but also wounds, and their symptoms, to wit, the Hæmorrhage, the Sinonia (or sinew-water) Convulsions, and the Epilepsie. But as in that age the use of these was frequent, and the authority great; so by little and little the sophistications of false Philosophers being increased, they have come into desuetude and contempt, and other childish things have been substituted in their places. But these Stones (because now the site and influx of the Heavens are plainly otherwise than they were in times past) are no more so efficacious as they were then, therefore it is convenient that they be prepared anew.

“The Art Magick, because it was more secret, nor known to vulgar Philosophers, both because it did ingenerate wonderful virtues, not only to Stones, but also to such like words, begun to be called the prestigious Art by an odious term. For men being unskilful of these things, who notwithstanding did usurp the title of the Art unto themselves, addicted themselves unto artificious operations, crosses and exorcisms: From thence the vulgar, being unskilful of the Magical Art, have begun to attribute this virtue to exorcisms, characters, short prayers, signacles, crosses, and to other frivolous things. But the matter (he saith) is quite otherwise: for the constellation under which the stones and words are prepared, doth induce the virtues, not exorcisms.”

[Sidenote: _Chirur. Minor._ _p._ 78.]

[Sidenote: _Explic. Astronom._ _p._ 654.]

And being entred upon this particular, we shall add some things to this more fully, as first this from the great _Georgius Phædro_, who saith, after he had shewed the great virtue of some Roots and Herbs in curing wounds and ulcers: “But a Characteristical cure is that, which exerciseth its natural power by words pronounced, written or ingraven, by the qualities celestial and various influences of the Stars, being friendly to our bodies. And to this doth fully agree, what is written by _Trallianus_ at large and _Augerius Ferrerius_ in his Chapter _de Homerica medicatione_, whither I referr the Reader, and conclude this explication with that sentence of _Paracelsus_: _Præterea syderibus nota sunt omnia, quæ in natura existunt. Vnde (inquit) sapiens dominabitur astris, is sapiens, qui virtutes illas ad sui obedientiam cogere potest._”

[Sidenote: _Argum. 3._]

3. What is here fully explicated as also what we have formerly in this Treatise proved both by reasons, authorities and examples doth sufficiently manifest the great power of Celestial Bodies upon inferior matter, and that according to the aptitude and agreeableness of the matter prepared, and the configuration of the Heavens at the time elected, the powerful influence of the Stars and Planets is received into the subject, according to the purpose it was intended for. So that from hence it will clearly follow, that if fit and agreeable words or characters be framed and joined together, when the Heavens are in a convenient site and configuration for the purpose intended, those words and characters will receive a most powerful virtue, for the purpose intended, and will effectually operate to those ends by a just, lawful and natural agency, without any concurrence of Diabolical power, superstition or ceremonies, and this is that which was laboured to be proved.

[Sidenote: _Argum. 4._]

[Sidenote: _Histor. Cent_ 2.]

[Sidenote: _Histor._ 78.]

_p._ 280.

4. _Thomas Bartholinus_ that most learned Physician, and experienced Anatomist (though his credit be laboured to be eclipsed by Dr. _Casaubon_, who is always more ready to ascribe power unto Devils, the worst of Gods creatures, than either to God or Nature) doth (touching this point) asserts this: “Notwithstanding (he saith) that words framed or shut up in a certain Rhythme, may without any superstition work some such like thing as the curing of the Epilepsie. For first, the air is altered by the various prolation of words, as well that air, which doth enter into the little pores of the vessels ending in the skin by transpiration, as that which is carried into the Ears, Nostrils, and Lungs. 2. The state being different of the words uttered, doth impress a different force, which the unlike constitution of the rough Artery, and of the rest of the instruments of speech, whether that state be hot or cold, it impresseth a virtue, which doth either acuate or make grave. 3. The breath is heated by the various prolation of words, which either alone, or bound up in the Rhythme doth califie cold things, and discusseth flatulencies.” And these may have a great diversity in operation, according as the air and breath, and the several kinds of Atomes in them, may be ordered in their site, motion, and contexture, so that thereby the various effects may be produced, without Cacodemons, or vain superstition.

[Sidenote: _Argum. 5._]

[Sidenote: 1 Sam. 16. 14, 23.]

[Sidenote: _De eo quod Divin. est in morbis._ _c._ 52. _p._ 183.]

5. And if we consider it seriously there is something more than ordinary in this place of Scripture. _And it came to pass, that when the evil spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him._ Upon which learned _Tremellius_ gives us this note: “That evil spirit, that is, those phantastical pangs, or that furious rage, which did proceed from that evil spirit, did cease. So that it is manifest that it was the natural efficacy of the melodious sound made by _Davids_ playing upon the Harp, whereby the Atomes of the air were put into such a motion, site and contexture that thereby they became repugnant and antipathetical to those contrary Atomes, that were by the means of the evil spirit stirred up in the sensitive Soul of _Saul_, by which he was terrified or tormented, and by overcoming them, and dissipating of them, he came to be refreshed, and for a time those effects wrought by that evil spirit ceased. So that the argument lies plain thus: If the melody of tunes or sounds modulated upon an Harp, have power to refresh the mind, and to cause the rage of an evil spirit to cease; then may words rightly framed in agreeable Rhythmes, which are but modulated tunes or sounds, ease sick persons, and remove diseases: But the former is true by the testimony of this Scripture, and so also is the later. Neither is the objection of _Hieronymus Jordanus_ against this of any force at all, where he saith that the reason of sweet Harmony, and magical words, are very far different. But it had been suitable for him to have shewed us, wherein that difference doth lye, and not to have put it off with such a pittiful shuffle, as that it is obvious to Tyronists. This is (indeed) a shift used by many, that when they are not able to solve the argument, they put it off with some impertinent diversion, or passe by it with some ironical Sarcasm. But I must tell him, that tunes and sounds, that are framed by art in the best ways that can be devised, thereby by modulating of the air, to cause it to have several effects upon the auditory organs, differ not at all from right framed charms and characters, that by disposing the atomes of the air several ways, do produce various effects; I say there is no difference, except that constellated words may be more efficacious than Musick, because they are by a most curious and secret art, not only composed and joined together, but also are prepared at such chosen and fit times, that the Heavens may more powerfully infuse their virtues and influences into them, which is not observed in the composition of tunes.

[Sidenote: _Argum. 6._]

[Sidenote: _Vid. Athan. Kercher. l. magnet. mus._ _p._ 761. _&c._]

[Sidenote: _Et Monfelt. insect. Theatr._ _p._ 220.]

6. There is no one thing (if true, and that _Kercherus_ and others have not told us abominable lies) that hath more induced me to believe that there is some natural virtue in words and charms composed in a right way or Rhythme, than because those that are stung, or bitten with the _Tarantula_, or _Phalangium_, are cured with Musick, and that not with any sort of Musick, but with certain proper and peculiar tunes, which are diversified according to the colour of the _Tarantula_ that gave the venemous prick or bite, and so by dancing they sweat forth the poison. And _Kercherus_ further tells us not only that those that are stung with the _Tarantula_ are cured with Musick, but that the _Tarantula_’s themselves with dance, when those tunes are modulated, that are proportionable and agreeable to their humors. Now if tunes modulated in proportionable and sympathizing ways agreeable to the humours, do cure those that are stung, then much more may words and charms rightly composed and joined together, and that in a due selected time under a powerful constellation, produce such effects as to cure diseases, and move animals to divers and various motions; for betwixt the prolation of words putting the Atomes of the air into a fit motion, site, figure, and contexture suitable to perform the end intended, and the vibrating and various figuring the air in its motion by musical tunes, there is no difference at all in respect of the material or efficient cause, and so either of them may produce like effects.

[Sidenote: _Argum. 7._]