_If the Devil, or Witches have power to perform strange things,
whether they do not bring them to pass by meer natural means, or
otherwise. And of_ Helmonts _opinion concerning the effects caused
by Devils or Witches_.
Having handled the knowledge and power of the faln Angels as far forth
as there is any thing manifested in the Scriptures, or that may be
deducted from thence by sound reason, and finding their knowledge and
power to be much less in these inferior bodies and elements than is
commonly supposed; we are now to proceed to examine what they do simply
of their own power, and what they perform by natural means. And first it
cannot be denyed but that they can of themselves dart in evil thoughts,
suggestions and temptations into the minds of Men immediately of their
own power, as also to allure Men to sin by the irritation of external
objects presented to the senses, as also by means of the phantasie, and
especially by the melancholy humour which is _Balneum Diaboli_. But
secondly the great question is, what they work in elemental and
corporeal things, and whether it be not only by natural means, as the
applying of fit actives to agreeable passives, whereby the acts ascribed
unto them are performed, or not? Which we affirm from these grounds.
[Sidenote: _Vid. Gutter. de Fascino dub._ 5. _p._ 125.]
1. Because it is the common and unanimous opinion of Philosophers,
Theologues and Physicians, that what the Devils operate in sublunary
bodies, or in causing diseases in humane bodies, is by the applying fit
actives to convenient passives, by which the effects are brought to
pass. And this is an argument sufficiently pressive, and convincing, if
there be any force in arguments brought from humane authority,
especially considering that no other causes besides what are natural,
could ever yet be assigned, much less proved.
[Sidenote: _De inject. material._ _p._ 597.]
2. And this is more plain if we consider what the Author quoted last in
the Margent saith to the same purpose, _Dæmon propria virtute nequit
transmutare materiam corpoream, nisi adhibeat illi activa proportionata
effectibus quos intendit_. As for example, the Devil may cause burning,
by reason that there is a combustible subject, as also a fiery and
burning agent in nature, and this agent being fire, being applyed to
combustible matter would produce that effect which we call cremation, or
burning: But if there were no combustible matter in nature, or that
there were no igneous agent, then it is plain, the Devils could produce
no burning at all; and so where there is no agent and patient in nature,
to produce the effect intended, (as in pretended fascination there is
neither) there such an effect could not possibly be produced: so that
from hence it must necessarily follow, that Devils can operate nothing
in corporeal matter, but by applying fit agents to convenient patients,
and therefore _Helmont_ said well: _Quasi Satanas supra naturam esset,
operareturq; naturæ impossibilia. Dono quidem, modum operando exoticum:
at sane ad intra naturam coerceri oportet._
[Sidenote: _Obs. Medic. Cent._ 1. _c._ 70. _p._ 45.]
[Sidenote: _Hist. 1._]
[Sidenote: _De Pestil. Tract._ 2. _p._ 388.]
[Sidenote: _Observ. Medic._ 83. _p._ 99.]
[Sidenote: _Histor. 1._]
3. And that many strange things that are vomited up by such as are
supposed to be bewitched do proceed from natural causes, and that the
Devil worketh no more in them but by instigation, to move wicked persons
(such as are commonly those that are accounted Witches) to give and
administer strange things, Philters, or secret poisons, to such as they
would kill, torment, make mad, or draw to unlawful love, or rather lust,
as may be made manifest from the testimonies of persons of
unquestionable veracity and judgment, some few of which we shall here
relate. _Philip Salmuth_ chief Physician to the Prince of _Anhalt_
recordeth this which we shall give in English: “The Daughter of a
certain Inkeeper was desperately in love with a principal Nobleman. To
whom going away she offers a most beautiful apple. This he suspecteth
and throweth into a Basket. After three days he remembers it, and looks
at it; and then it altogether appeared blackned. He expecteth for the
space of other three days, and then findeth abundance of little Frogs
there. Therefore he returneth into that Inn, where the Maid lived, and
doth counterfeit sickness and huge torments. The Maid willeth him to use
warm milk. That he poureth upon the Frogs, who take it greedily, and by
little and little do increase. But he every day feigneth greater pains,
whereupon the Maid pitying him doth will him to take the urine of a Mare
newly made and warm. This he also poureth upon the Frogs, whereupon they
die. After some time the servant of another Nobleman is afflicted with
miserable torments, and there is suspicion of a Philter given by a
person of quality. They exhibite Mares urine, and she vomiteth up two
Lizards, and two Frogs.” By which it is manifest that such strange
vomitings up of Frogs, Lizards, Askers and the like, though attributed
to Witchcraft, and the operation of Satan, do but proceed from natural
causes. And doubtless the sperme, or _ova ranarum_, were but conveyed
into the Apple, that so by the heat of the Stomach, and the Chylus,
(that is like warm milk) they might grow and increase. And this kind of
witching, or secret poysoning, we grant to be too frequent and common,
because those persons commonly accounted Witches are extreamly malicious
and envious, and do secretly and by tradition learn strange poysons,
philters and receipts whereby they do much hurt and mischief. Which most
strange wayes of poysoning, tormenting, and breeding of unwonted things
in the stomach and bellies of people, have not been unknown unto many
learned men and Philosophers, but they respecting the good of mankind,
and the multitude of evil minded persons, have altogether forborn openly
to mention such dangerous receipts in their writings, or at the best so
to publish them, that not one of a thousand could understand what they
intended, and so these secrets of mischief are for the most part kept in
obscurity, amongst old women, superstitious, ignorant, and melancholy
persons, and by them delivered over from hand to hand, and commonly one
learns it of another according to the Proverb, Popery and Witchcraft go
by Tradition. And to this very purpose I cannot but insert that
remarkable passage of _Paracelsus_ in these words. _Possem equidem (ait)
peculiarem de ipsis tractatum edere, ut artes ac machinæ illarum
manifestarentur. Sed propter malitiosos ista talia pennâ seu calamo
minimè evulganda sunt, multa enim flagitiosa simul induci possent: quæ
satius est reticeri._ And that strange productions may be brought to
pass, and stupendious effects brought into action, from secret and
hidden natural causes, that are better known to those malicious persons
that are accounted Witches, than others, may be made manifest by another
observation set down by the forementioned _Salmuth_, and is this:
“_Galen_ and others have recorded, that the _saliva_, or spittle of a
mad dog, if it touch an human body, and be not forthwith washed off, may
cause madness. But in the _Hydrophobia_, there is so great force of the
poyson, that the persons that are bitten do also piss or void by urine,
little whelps, or pieces of flesh like them, as _Avicenna_ _lib._ 3.
_Fen._ 6. _tr._ 4. _c._ 7. hath delivered, though doubted of by others.
But (he saith) I certainly know notwithstanding that of such _saliva_ or
spittle only left in the Garment, after biting, have Worms been breed,
plainly resembling little Whelps with their heads. For a mad Dog did
meet a Servant Maid of an honest Matrons going to the Market, and flies
furiously and violently at her feet. She that she might avoid the
danger, inclineth her self, and a little bendeth her knees, whereupon
the Dog doth with his teeth catch hold of her Garment, and especially
the seam or low selvidge, and did bark a little while, and forthwith ran
away. Which being done the Maid remained terrified, and at the first
doubted whether the Dog was mad or not, but having recollected her self,
she suspecteth his rabiousness, because he had been very familiar, even
almost domestick with her. Therefore she returneth home, and hangeth the
torn Garment upon a piece of wood in the House. But afterwards upon the
fourth day she goeth to it, with an intent to mend it. But oh a
wonderful thing, she findeth Worms altogether like little Whelps in the
head, to be bred in those places of the hem in which the Dog had fastned
his teeth, and those as a new Miracle (as they did call it) were shewed
unto certain of the Neighbours being called together.”
[Sidenote: _Quercet. Rediv._ _Tom._ 3. _p._ 38.]
[Sidenote: _Histor. 1._]
[Sidenote: _Syl. Syl. Cent._ 10. 564.]
[Sidenote: _De Præstig. Dæm._ _lib._ 3. _c._ 36. _p._ 265.]
[Sidenote: _Histor. 2._]
[Sidenote: _De Pestil. lib. Tract._ 2. _p._ 388.]
[Sidenote: _Histor. 3._]
4. Another instance to prove the strange effects that may be produced by
natural Causes, and yet are so occult, stupendious, and unusual, that
they are commonly fathered upon Devils, when they have no more at all to
do in or about them, but only the mental perswading of the persons to
use them to wicked and destructive ends, as those wonderful compositions
that produce the Plague and such like grievous Diseases and Symptoms;
For this kind of _veneficium_ (call it Witchcraft if you please) is and
hath been often practised by most horrible, malevolent, and wicked
persons, who by an art more than Diabolical (especially in respect of
the end and use) have so framed, and prepared, and commixed things
naturally, that in the form of unguents have produced the Plague and
divers other most pernicious and venefical Diseases, which may be
confirmed by undeniable examples, of which we shall give some few.
_Josephus Quercetanus_, that famous Chymist and Physician to _Henry_ the
Fourth of _France_, tells us thus much: “The Contagion of the Plague is
not only contracted by the mediation of the air and water, things in a
manner universal, or from other things more particular, as vestments,
linnen, and other moveable things inquinated by the attraction of
pestiferous Atomes: But also by the detestable Crafts, and Diabolical
Arts of certain most wicked persons, which we call poysoners, or
witches, by means of which they contemperate and mix certain poysons
into the form of an unguent, and use to rub some of it upon the handle
of doors, so that those that do but lightly touch them, are forthwith
infected with the Plague, this subtile poison forthwith creeping by the
pores of the skin into the extremities of the veins, is quickly
communicated to the heart, to which human industry can hardly administer
any remedy.” Unto which the Lord _Verulam_ gives this cautious
attestation: _Pestem quoq; excitavit januarum, rimarum, aliorumq;
inunctio, non tam ex contactu, quam quod homini in more positum, si quid
humidi adhærescat digitis, naso illud admovere. Moneri se patientur,
apud quos ea inolevit consuetudo, ut præcaveant._ _Johannes Wierus_ a
learned Physician, and a person of credit and veracity, reciteth this
History from _Antonius Sabellicus_, _Ennead._ 4. _lib._ 4. This strange
venefice or witchcraft, was practis’d at _Casal_ in the City of
_Salassia_, a Region of _Italy_, in the year of our Lord God 1536.
“About forty persons men and women, amongst whom there was one Hangman,
had combined and sworn together, That seeing the Plague had ceased that
before did rage, they would compound an unguent, with which the handles
of the doors being besmeared, they should be infected that touched those
handles. They did also prepare a Powder which being secretly sprinkled
in the Garments, should produce the Plague. The Villany lay hid for some
certain time, and many were taken away of such as were joined in blood
or affinity: Also money was given (as was said) to the Poysoners,
instead of inheritance. But when they had murthered the Brother and only
Son of one _Necus_, and that scarcely others than the Masters of
Families themselves, or their Sons, did perish: And that also they had
marked, that into what Houses those Conspirators had insinuated
themselves, that those for the most part did perish into whose Houses
they entred: but the Conspiracy being found out, they were all put to
death with most exquisite torments. They also confessed, that they had
determined to kill all the Citizens upon a Festival day, by anointing
the Seats, and to that purpose they had prepared twenty Pots full of
that pernicious and hellish Ointment. And _Paracelsus_ tells us, that at
St. _Vitum_ and _Villacum_, certain of the Poyson-makers in the time of
a Plague, did take the Earth and Dust from the Graves of those that had
been buried, and did so prepare it with their Magical Art, that they
raised up a most cruel and raging Plague, whereby many thousands of men
were infected and slain.” But that the manner of that preparation is by
no means to be revealed. Those that desire more satisfaction in this
particular may have recourse to that learned Treatise, _de Peste_,
written by the learned and industrious _Matthias Untzerus_.
[Sidenote: _Stow. Annal._ _p._ 681.]
[Sidenote: _Histor. 4._]
5. But there is no where a more strange accident written, than what is
recorded in our own Annals in the year 1579. the nineteenth year of the
Reign of Queen _Elizabeth_, in these words: “The 4, 5, and 6. days of
_July_, were the Assises holden at _Oxford_, where was arraigned and
condemned one _Rouland Jenkes_ for his Seditious Tongue, at which time
there arose such a damp, that almost all were smothered, very few
escaped that were not taken at that instant: The Jurors died presently:
Shortly after died Sir _Robert Bell_, Lord Chief Baron, Sir _Robert de
Olie_, Sir _William Babington_, M^r _Weneman_, M^r _De Olie_, High
Sheriff M^r _Davers_, M^r _Farcurt_, M^r _Kirle_, M^r _Pheteplace_, M^r
_Greenwood_, M^r _Foster_, Serjeant _Baram_, M^r _Stevens_, &c. There
died in _Oxford_ 300. persons, and sickned there but died in other
places 200. and odd, from the sixth of _July_ to the twelfth of
_August_, after which day died not one of that sickness, for one of them
infected not another, nor any one Woman or Child died thereof.” This is
the punctual relation according to our English Annals, which relate
nothing of what should be the cause of the arising of such a damp, just
at the Conjuncture of time when _Jenkes_ was Condemned, there being none
before, and so it could not be a Prison Infection, for that would have
manifested it self by smell or by operating sooner. But to take away all
scruple, and to assign the true Cause, it was thus: It fortuned that a
Manuscript fell into my hands, collected by an antient Gentleman of
_York_, who was a great observer and gatherer of strange things and
facts, who lived about the time of this accident happening at _Oxford_,
wherein it is related thus: “That _Rouland Jenkes_ being imprisoned for
treasonable words spoken against the Queen, and being a Popish Recusant,
had notwithstanding during the time of his restraint, liberty sometimes
to walk abroad with a Keeper, and that one day he came to an Apothecary,
and shewed him a receipt which he desired him to make up; but the
Apothecary upon the view of it told him, that it was a strong and
dangerous receipt, and required some time to prepare it, but also asked
him to what use he would apply it? he answered to kill the Rats that
since his Imprisonment spoiled his Books; so being satisfied he promised
to make it ready. After a certain time he cometh to know if it were
ready, but the Apothecary said the ingredients were so hard to procure
that he had not done it, and so gave him the receipt again, of which he
had taken a Copy, which mine Author had there precisely written down,
but did seem so horribly poysonous, that I cut it forth lest it might
fall into the hands of wicked persons. But after it seems he had got it
prepared, and against the day of his tryal had made a week or wick of it
(for so is the word, that is, so fitted, that like a Candle it might be
fired) which as soon as ever he was Condemned he lighted, having
provided himself a Tinder-box and Steel to strike fire. And whosoever
should know the ingredients of that Wick or Candle, and the manner of
the Composition, will easily be perswaded of the virulency and venenous
effects of it, and this in him in regard of the use and end was meerly
Diabolical, though the agency and effects were meer natural.”
[Sidenote: _De morb. venefic._ _l._ 3. _c._ 5.]
[Sidenote: _Histor. 5._]
[Sidenote: _De fascino_ _lib._ 6. _Part_ 9. _c._ 5. _p._ 680.]
[Sidenote: _Syl. Syl._ _Cent._ 9.]
[Sidenote: _Exper._ 888.]
[Sidenote: _Ibid._ _Cent._ 10. 959.]
[Sidenote: _Obs. Medic._ _Cent._ 2. _p._ 96.]
[Sidenote: _Hist. 6._]
6. It is very strange to consider what learned and grave Authors have
left recorded of the Ligation or binding of Husbands that they might not
be viripotent, or be able to have to do with their Wives for a longer or
a shorter time; nay some even have proceded so far as to write it, and
seem also to believe it; that by venifice or Witchcraft, the virile
members may be quite taken away; as is related by _Codronchius_, of a
certain young man that had his members quite taken away by a Woman
Witch, which notwithstanding she restored again, by beating and putting
her in the fear of death. And of this incredible story, _Sennertus_ a
professed maintainer of the impossible power of Witches, doth
notwithstanding give this censure. “The Devil doth often delude men by
prestigious and jugling deceits, and perswadeth them that he hath
brought such Diseases as indeed are none at all, as this taking away the
virile member, related by _Baptista Codronchius_. For although some be
of that opinion, that the genital members may really be taken away and
restored by the Devil: notwithstanding (he saith) I had rather hold with
those that believe such things are meer juglings and delusions; seeing
it is not in the power of the Devil to restore unto man a member lost or
taken away. The most learned Lord _Bacon_ doth affirm, that this kind of
Ligation or binding, to make men impotent for Coition, is frequent in
_Santonne_ and _Gascoigne_, and is used to be done upon the Marriage
day, and that it is often performed by the Mothers to prevent that
incantation by others, and that they may loose it when they please. And
doth think it no light matter because punishable by their laws. And
saith after, If it exceed not nature it hath its force from the
Imagination of the binder of the virile member,” and adds: _Putem ego
illud ab incantatione alienum esse, quia non à certis personis tantum
(quales incantatores) sed à quolibet fieri potest_. But that which puts
it forth of all doubt that it is nothing but melancholy, and the abuse
of the fancy, is manifest from the observation of perspicacious
_Salmuth_, which is this: “I have known two (he saith) who did imagine
themselves impotent to the act of Venery, and thought themselves
maleficiated or bewitched, when as before they had afforded themselves
sufficiently strenuous in that warfar also with their Wives. But both
being (he saith), handled and cured by me, as persons melancholick and
Hypochondriacal, have afterwards sufficiently laughed at themselves. But
I did conjecture them to be melancholick by this, because they did
complain, that about that act they were overwhelmed with an heap of
Cogitations. From whence it is manifest from what cause that effect did
proceed. And therefore it is deservedly doubted of _Wierus_, whether or
no there be any true impotency at all, but what is from natural Causes.”
[Sidenote: _Curat. Emp._ _Cent._ 91. _p._ 222.]
[Sidenote: _Hist. 7._]
7. That the most of those vomitings of strange things is only caused
from natural Causes, as poysonous Potions, Philters and the like, is
manifest by another example given us by that famous Chymist and learned
Physician of _Frisuiga_ in _Bavaria_, _Martinus Rulandus_, which is
this: “_David Held_ Student in the Arts about the twentieth year of his
Age did receive from a wicked Woman Cakes, which he did eat, and
departing from her forthwith in the way he began to doat, and being
brought home he began to rage more, and fell into madness. And to help
this madness the Students came unto me and declare the insanity, the
Philter that he had taken, and his being infected or brought into that
madness by it, and desire some help against it. To oppose which (he
saith) I gave six Ounces of my _Aqua Benedicta_, which I commanded
straightway to be given him in the name of _Jesus_. And this being taken
soon after by vomiting he cast up the Philter, or invenomed Cakes that
he had swallowed, which being cast upon the Earth, they did with the
admiration of the by-standers begin to wax hot and to boil, as meat with
the fire doth grow hot and boil. So that this poison being cast up as a
thing unhoped for, soon after the insanity is driven away, and within
two days his understanding was perfectly restored, and by the power of
the Almighty did totally recover.” So that it is manifest that these
kind of people that are commonly called Witches, are indeed (as both the
Greek and Latin names do signifie) Poysoners, and in respect of their
Hellish intentions are Diabolical, but the effects they procure flow
from natural Causes. If any require more ample satisfaction in this
point, they may find divers Histories recorded in _Schenkins_ his
Observations, _lib._ 7. _de venenis_, to verifie this particular.
[Sidenote: _Injaculat. mod. intrand._ _p._ 603, 604.]
8. There is no one Argument that doth more confirm, that what effects
soever Devils, or those called Witches do bring to pass in humane
bodies, are wrought by natural means, and proceed from natural causes:
Because what diseases soever are cured by natural causes and agents,
must of necessity be brought into humane bodies by natural means. But
many diseases attributed to the Devil, or Witches as instruments, have
been cured by natural means and applications, as we shall prove both by
authorities and matters of fact. And therefore those diseases must of
necessity grow and arise from natural causes. And for authority we find
_Helmont_ affirming thus much: “And also partly the curing of these
diseases is to be had by certain Simples, to which the omnipotent
goodness hath given a gift from the beginning of the Creation, of
resisting, preventing and correcting of _Veneficia_, Witchcrafts, or
poysonings, and of bringing forth things injected. For (he saith)
certain Simples do drive away evil spirits (a miserable company of Men,
who give worship to Gods, that are not able to resist the natural
efficacy of Simples) and reckons some that take away the penetration of
the formal light tied to the excrements. Some do hinder the touch,
entrance or application. And that there are many such like, that do
correct the poysons, and kill them. And chiefly he commendeth the
_Electrum minerale immaturum_ of _Paracelsus_, the _Phu_ of
_Dioscorides_, being a kind of Valerian with purple flowers, and
likewise there commemorateth diverse others.
[Sidenote: Useful of Exper. Philos. p. 214.]
[Sidenote: _Hist. 8._]
[Sidenote: _Ut supra_ _p._ 217.]
[Sidenote: _Hist. 9._]
To confirm this assertion of _Helmonts_, we shall transcribe what the
Honourable person Mr. _Boyle_ hath set down to this purpose. “Since the
beginning of this Essay (he saith) I saw a lusty, and very sprightful
Boy, child to a famous Chymical Writer, (I judge it to be _Joachimus
Poleman_) who as his Father assured me and others, being by some enemies
of this Physicians, when he was yet an infant, so bewitcht that he
constantly lay in miserable torment, and still refusing the breast, was
reduced by pain and want of food, to a desperate condition, the
experienced relator of the story remembring that _Helmont_ attributes to
the _Electrum minerale immaturum Paracelsi_, the virtue of relieving
those, whose distempers come from Witchcraft, did according to
_Helmonts_ prescription hang a piece of this noble mineral about the
infants neck, so that it might touch the pit of the Stomach; whereupon
presently the child, that could not rest in I know not how many dayes
and nights before, fell for a while asleep, and waking well cried for
the Teat, which he greedily suckt, from thenceforth hastily recovering,
to the great wonder both of the Parents, and several others that were
astonisht at so great and quick a change. And though I am not forward
(he saith) to impute all those diseases to Witchcraft, which even
learned Men father upon it; yet it’s considerable in our present case,
that whatsoever were the cause of the disease, the distemper was very
great, and almost hopeless, and the cure suddenly performed by an
outward application, and that of a Mineral, in which compacted sort of
bodies the finer parts are thought to be lockt up.” Another example he
giveth us in these words: “The same _Henricus ab Heer_ among his freshly
commended observations, hath another of a little Lady, whom he concludes
to have been cast into the strange and terrible distemper, which he
there particularly records, by Witchcraft. Upon so severe an examination
of the Symptomes made by himself in his own house, that if,
notwithstanding his solemn professions of veracity, he mis-relate them
not, I cannot wonder he should confidently impute so prodigious a
disease to some supernatural cause. But though the observation, with its
various circumstances, be very well worth your perusing; yet that, for
which I here take notice of it is, what he adds about the end of it,
concerning his having cured her, after he had in despair of her recovery
sent her back to her Parents, by an outward medicine, namely, an
Oyntment which he found extolled against pains produced by Witchcraft,
in a Dutch book of _Carrichter_’s (where also I remember I met with it
set down a little differently from what he delivers.)”
[Sidenote: _Observ. Medic._ 34. _p._ 127.]
[Sidenote: _Hist. 10._]
But to conclude this tedious particular, I shall only add one
observation more from learned _Salmuth_, which is this: “The servant
Maid (he saith) of _Cæsars à Breitenbach_ was taken with a most intense
pain of her left arm, which when it did not at all remit or abate, but
that the dolour was augmented more and more, and that no tumour, nor any
other preternatural thing did outwardly appear, the beholders did fear
some sort of venefice or Witchcraft. Therefore they apply a well tryed
medicine, which in such a case is said to be much approved, to wit red
Corals well beaten with the leaves of Oak, and with Rose-water brought
into the form of a Cataplasm, and leave it on for the space of 24 hours.
In which space of time the place is brought to suppuration, and within
as many more hours, the same remedy being applyed again, the abscess is
broken, and in it needles, hairs and burnt coals are found. All these
together with the Amulet they put into an hole made with an Augur or
Gimlet in the root of an Oak, towards the East, in the morning before
the Sun rise, and they stopped up the same hole with a wedge or pin,
made of the wood of the same Tree. The pain thereupon plainly ceaseth,
and the place is with other medicaments brought to Cicatrization. But
some deriding such things, and thinking them to be prestigious
delusions, do pull them forth of the hole again. Hereupon forthwith that
miserable servant was again afflicted with cruel pains, more raging than
the former. Therefore they repeat the former medicaments, and more
copious matter doth issue forth, which being taken together with the
Amulet, and put in the former place in the Oak, all the pains did
forthwith vanish, and she afterwards lived altogether sound.” And so I
conceive that by these reasons, authorities and instances of matters of
fact, it is sufficiently proved, that what Devils or Witches work in
humane bodies or in corporeal matter, is by applying fit actives to
suitable passives, and so the effects are only produced by natural
causes and means, which was the thing I undertook to make good.
The next thing that in this Chapter we have to consider and examine is
the opinion of _Johannes Baptista van Helmont_, that great Physician,
Philosopher and Chymist, which we shall open in these particulars.
1. He reciteth a large Catalogue of things, that are in a most strange
manner brought or injected into the bodies of Men and Women, as darts,
thorn-pricks, or pins, chaff, hairs, dust of wood that hath been sawed,
little stones, egg-shels and pieces of pots, hulls and husks or swads,
insects, things of linen, needles and the instruments of artificers,
which have been injected insensibly, and entred altogether in an
invisible manner, but were detained and ejected with direful pains and
tortures. And that sometimes they are greater than the holes or passages
by which they are intromitted.
[Sidenote: _Hist. 1._]
[Sidenote: _Hist. 2._]
2. And to confirm this assertion he bringeth instances of matters of
fact, as these following. “For (he saith) of late there was a part of an
Oxe hide injected by the pores of the skin, it being intire, which the
Chirurgeon did draw forth with a pair of Forceps, it being of the
magnitude of the ball of a Mans hand, the Apostume first being ripened.
And a Witch burned at _Bruges_, did confess, that she had injected that
hide into the good man. So (he saith) we have in times past seen at
_Lira_ the children of _Orphans_ to have cast up by vomit an artificial
Horse and Cart, drawn forth by the hands of the by-standers; to wit a
four footed board accompanied with its ropes, and wheel. And what way
soever it were placed, it was easily greater than the double throat.
Further he saith, I have seen at _Antwerp_ in the year 1622. a young
Maid, who had vomited, perhaps two thousand pins conglomerated together,
and with them hairs and filth. Another Maid (he saith) at _Mechlin_ in
the year 1631, who we being present, did vomit up shavings of wood or
chips, cut off in plaining with the Hatchet, with much slimy stuff, to
the magnitude of two fists. It is (he saith) a frequent thing every
where admitted by learned Men.” Upon which we will only give these
Animadversions.
[Sidenote: _Anim. 1._]
[Sidenote: _Pract._ _l._ 7. _c._ 25.]
[Sidenote: _Hist. 3._]
[Sidenote: _Hist. Rar. Anat._ _Cen._ 1. _Hist._ 52. _p._ 73.]
[Sidenote: _Hist. 4._]
1. That things as strange as these, that _Helmont_ seems to avouch of
his own sight and knowledge, are also attested by other persons of great
learning and credit, as, besides what we have immediately before shewed
from _Salmuth_, of the needles, hairs and burnt coals that came forth of
the Maids arm, these examples may ratifie. We will pass by _Sprenger_,
_Bodin_, _Remigius_ and _Del Rio_ as Pontificial Authors, and therefore
partial and interested, only in the first place we shall give this from
_Alexander Benedictus_, who telleth this: “That he saw two Women his
neighbours upon one day, being infected by potions of evil medicaments,
who afterwards were wonderfully tormented with strange vomitings: That
the one cast up with great strainings an head bodkin very great bended
like an hook, with a great lump of Womens hair, wrapped with the pairing
of nails, who died the day following. The other vomited up a Womans
Quoif, pieces of glass, with three dried pieces of a Dogs tail that was
hairy, so that she had voided by vomiting as much, (if set together,) as
would have equalized the quantity of the whole tail. But the most
strange story that possibly can be read is recorded by _Thomas
Bartholinus_ who was Physician to _Frederick_ the third King of
_Denmark_, of _Anna Erici_, who vomited up at several times a piece of
sharp wood, great store of black blood, an hem or fring of silk or linen
cloath of a blew colour, sowed with a green thred, in which were hid
three pieces of lead, two pieces of glass, three Almonds, three pieces
of a Tobacco-pipe, and white stones or flints: And afterwards many other
horrid, strange and incredible things that may be read in the place
quoted in the Margent.
[Sidenote: _Anim. 2._]
2. It would seem a point of strange Scepticism or infidelity to distrust
and reject these relations as lies and fictions, seeing the Authors that
recite them do for the most part attest them upon their own view or
knowledge, or at least from unquestionable eye-witnesses, and that they
were Men of great Reputation and Credit, that lived in several Countrys,
and in different times, and therefore could not conspire in a lie.
[Sidenote: _Anim. 3._]
3. But notwithstanding all this, we find persons of great learning and
sober judgments, to use much hesitation about these things, and either
to suspend their belief of them, as having never seen any such things
themselves, and therefore may well conclude as many Wise Men do, that he
that hath seen a thing may better believe it than he that hath not seen
it, or else are utterly diffident and believe no such matters of fact at
all. And indeed there is no greater folly than to be very inquisitive
and laborious to find out the causes of such a Phenomenon, as never had
any existence, and therefore Men ought to be cautious and be fully
assured of the truth of the effect, before they adventure to explicate
the cause. And I find both my Lord _Bacon_, and that honourable and
learned person Mr. _Boyle_, when they have occasion to mention these
things, do it with extream caution, and always with an If or some other
note of signal dubitation, and also the Lord _Mountaigue_ in his Essays,
and our Countreyman Mr. _Osburne_ (no contemptible persons) in his
writings seem utterly diffident of any such matter.
[Sidenote: _Anim. 4._]
4. Again if we consider how easy a thing it is, for the most vigilant,
attentive and wisest person either to impose upon himself, being drawn
by those overruling notions that he suckt in from his childhood, whereby
the will and affections being never so little byassed the judgment will
be presently swayed that way: or how subject the most wary and
perspicacious person is to be imposed upon by the cunning craftiness or
confederacy of others, or drawn to believe a meer impossibility, by the
perseverant asseverations of what others have seen and known, may
certainly induce us, though not utterly to reject all relations of this
nature, yet to stand like _Janus_ in this field of doubtful perplexity.
[Sidenote: _Anim. 5._]
5. If to this we add the consideration, how rare and seldome these
things happen, and how long (though it argue but negatively) many
Physicians have practised, and yet have never met with any such strange
accidents: and withal that many of these vomitings of strange stuff, and
the like have been meer counterfeit juglings and Impostures, as was
manifest in the Boy of _Bilson Sommers_ of _Nottingham_ and diverse
others: besides, I that have practised Physick above forty years could
never find any such thing in truth and reality, but have known many that
have counterfeited these strange vomitings, and the like, which we and
others have plainly laid open and detected. So that though we shall not
simply deny the verity of these relations, so we cannot but believe,
that some of them have been cheats and delusions, and others meer
mistakes of ignorance and vain credulity, and in the belief of any of
them, that we ought to proceed with much cautiousness and careful
foresight.
3. The next thing that _Helmont_ lies down (after he thinketh that he
hath proved the matters of fact sufficiently) is the assigning of the
true cause (as he thinketh) of the bringing to pass these wondrous
effects; And these he maketh twofold, first the Devil, by reason of the
league with the Witch, doth bring and convey the things to be injected
to the place, or near the object; and makes them invisible by his
spiritual power: Secondly that the Witch by the strength of her
imagination and the motion of her free will, (which he holds to be the
only peculiar prerogative of mankind, and to remain both with Men and
Women after the fall, namely a power by their free wills and force of
imagination, to create or frame seminal and efficacious Ideas to work as
it were _ad nutum_) doth convey or inject these strange things into the
bodies of those they would hurt or torment, and that in this case as the
ultimate attempt of nature, there is and may be a penetration of
dimensions, and these things he attempteth to prove after this manner,
which we shall first amply lay down and relate, and afterwards we shall
give some notes and observations upon them, as things of great weight
and consideration.
[Sidenote: _Reas. 1._]
“1. He granteth that the evil spirit hath a power motive, yet therewith
cannot hurt the innocent as he pleaseth. And further he tells us that
these injected things do enter invisibly. And that this one thing is
meerly Diabolical. For the most miserable scoffer (he saith) seeing he
hath nothing that is real left to his liberty, yet he hath vain
appearances: Because he is the Father of lies, he feigneth those things
and maketh them to appear falsly, or otherwise than they are, from the
beginning of the World. And in these juglings the Man that is the Devils
bondslave worketh nothing at all. But by what manner the Devil maketh
things visible in themselves to be invisible, or how he involves them in
his invisible spirit, he confesseth that he is not a sedulous searcher
of the works of Satan, that belong unto him in propriety. And therefore
that the Devil doth transfer the things to be injected, being made
invisible, unto the object, the Idea of humane desire directing. And
because it is not permitted to the Devil, to enter into Man, much less
that he may hurt him, and least of all with an invisible burden;
therefore he useth the free motive power of the Man bound unto him. The
Man doth therefore impress his free motive Blas into the body made
invisible, but the Devil doth carry it unto the Man, into whom it is to
be injected. And as a knife by the desire and consent of the person
wounding is fixed into the flesh of him that is wounded: So this body
made invisible by the Devil, is injected into the body of the person to
be inchanted, by the Idea of the motive power of the Witch: Satan
conspiring to this because of the purposed direction of hurting the
person.
[Sidenote: _Reas. 2._]
2. Truly I believe (he saith) that it doth fight with Piety, if a power
exceeding nature be attributed to the Devil. As though Satan should be
above nature, and should operate things impossible to nature. I grant
that the manner is exotick and strange, but yet notwithstanding it ought
to be contained within the limits of nature. And if it be said: the
manner is unknown by which nature should do it. The manner is also
equally unknown by what means Satan should do it. Therefore they gain
nothing who refer the work of nature unto the Devil. But whether they
offend or not, let others look to it. For at least it is an invention of
immense sloathfulness, to refer all things to the Devil that we do not
understand. Neither would I (saith he) have the Devil called upon to
satisfie our questions by a temerarious attribution of power.
[Sidenote: _Reas. 3._]
[Sidenote: _Hist. 1._]
[Sidenote: _Hist. 2._]
[Sidenote: _Hist. 3._]
[Sidenote: _Hist. 4._]
[Sidenote: _Hist. 5._]
[Sidenote: _Hist. 6._]
[Sidenote: _Hist. 7._]
3. “Therefore (he saith) I will shew, that the aid of Satan is not at
all needful, that some solid body may be drawn without the comminution
of it self, by a passage far less than it self. For the evil spirit,
though he have a motive Blas; yet notwithstanding it is against piety,
that he can hurt the innocent at his pleasure. Which certainly should
come to pass, if every where he could inject these things, according to
his nefarious will, for (he saith) I have seen these things happen to
innocent children, to Virgins that were pious and devoted to God after a
singular manner. And to prove this point he giveth these instances.
_Cornelius Gemma de Cosmocriticis_ doth recite that he had seen a piece
of three pounds or 48. ounces weight, of a brass Cannon, which a Maid
the Daughter of a Cooper had voided by stool, with its characters or
letters, together with an Eele wrapt in its secundines. But it is
impossible to nature to melt powdered metal in us, and to be detained so
many months in its pristine figure in the Intestines, or that the Eele
should so often be made into small powder and to arise again from death.
And that pieces of wood and leather should so often be turned into small
powder, and again restored into their former condition. For (he saith) I
have seen at _Bruxells_ in the year 1599. that an Oxe having taken three
Herbs did vomit a Dragon with a tail like an Eele, a body as of leather,
a Serpentine Head, and not less than a Partridge. There is (he saith) an
History of a Polonish Countryman, seen lately of the Son of the Lord
_Ericius Puteanus_. A certain rustick did attempt himself to cut the
Squinsie that he had in his throat with a short Knife, which at unawares
he swallowed, and that at the length he did void the same at the right
side of the _Abdomen_, or lower belly, with much rotten matter after
great tortures, and survived in health. Also at _Vilvordia_ in the year
1636. a Countryman known unto me (he saith) intending to feed a Cow, did
daily give her a bowl, in which he had boiled Pot-Herbs with bran. At
last she waxeth leaner more and more every day, and begun to halt upon
the right thigh: The Cow being killed, the short Knife of his Wives
bended back into the haft of Box, is found hid betwixt the ribs and the
shoulder blade: For the Country Woman in cutting the rape root, had left
her Knife amongst the Pot-Herbs, and the Cow by drinking had swallowed
it. Also (he saith) _Ambrosius Paræus_ relateth a story of a certain man
whom Thieves had compelled to swallow a Knife, which he afterwards being
sound did void by an Apostume of the side. _Alexander Benedictus_ (he
saith) doth mention another, to whom an Arrow had penetrated into his
back, the hook of which of the breadth of three fingers he did void by
stool without hurt. The same Author relateth of a certain Girl of
_Venice_ who had swallowed a Needle, and that after two years she voided
it by urine, crusted over with a stony substance. Also (he saith)
_Antonius Benevenius_ doth relate, that an Hetruscan Woman had swallowed
a Copper Needle or Pin, which three years after she voided at the Navil,
and was sound. _Valesius de Taranta_ (he saith) mentioneth a Girl of
_Venice_ (perhaps the same) who voided by urine a Pin of three fingers
long. A certain Capucine at _Eburum_ called _Bullonius_, by Sirname
_Hamptean_, did with much aversion of mind drink up an huge living
Spider, which he had seen fall into the Chalice in the time of the
Sacrifice of the Mass. Within a few days he had a Phlegmon or bile that
did arise in his right thigh, and with much rotten matter from thence he
voided the whole Spider, but being dead. A young Merchant of _Antwerp_
being playing at _Venice_ in his mouth with an unripe Ear of Barley, did
swallow the same with an huge fear of suffocation: From thence after
three Weeks in the left side above the Girdle, an Apostume appeared, and
at the length with the rotten matter the same Ear of a yellow colour is
extracted whole. And he escaped sound. With _Fernelius_ a Student is
related to be cured by him who had voided an Ear of Corn by the ribs.
Also Writers do commemorate, that the young one sometimes dead and
wasted in the Womb, hath voided the bones through the Womb, the belly,
by the navil, and sometimes by the fundament. More things of this nature
do every where occur amongst Authors worthy of credit.”
[Sidenote: _Reas. 4._]
4. From which matters of fact he thus concludeth: “By which (he saith)
it is manifest, that solid bodies sufficiently great, have penetrated
the Stomach, the Bowels, the Womb, the Caul, the lower Belly, the skin
upon the inside of the Ribs, the Bladder, Membranes (he saith) impatient
of so great a wound. That is to say, that Knives have been transmitted
through these Membranes without wound, which is equivalent to the
penetration of dimensions made in nature without the help of the Devil.
And that an human body may be drawn through a small hole, through which
a Cat might only pass, but not through a Wall. Verily that the Devil
cannot break a paper Window without the consent of his Master, is (he
saith) manifest by the process and arrest of _Ludovicus Godfredus_ the
Witch, pronounced at _Aix_ in _Narbona_, the last of _April 1611_. I
pray you where have the three pounds of brass, of the Cannon of War,
marked with its letters, laid hid? how for so many months hath the dross
shined, in what part was the piece of brass greater than the intestine
contained? While I was (he saith) shewing a necessary vacuity in the
air, I promised that I would declare, that although the penetration of
bodies by the primary law of nature, and by the common way of Artificers
be forbidden: notwithstanding that while a body doth totally pass over
into the dominion of the spirit, and is carried over, and is by that as
it were weakened; then bodies do naturally and mutually penetrate one
another, at least in that part that is porous: Because that the spirit
then doth inclose the body under it self, and therefore as it were
taketh away the dimensions.”
[Sidenote: _Reas. 5._]
[Sidenote: _Hist. 1._]
5. And to confirm and open this point more fully, he saith: “I will
premise some things. The desire of eating Muscles did invade a Woman
with Child. And she eateth some of them so very hastily, that she did
devour the raw shells, twice or thrice broken with her teeth. Thereupon
by and by within an hour, she bringeth forth a sound and adult Child,
with the same half-chewed shells, and wounded in the belly. Therefore
the shells without the aperture of the membranes, had forthwith
penetrated the Stomach, Womb and Secundines: or else there were new
shells generated upon the young Child. Neither could this later be true.
For they were the true fragments of the Muscles, and not figuratively
framed to the imitation of them. Furthermore, the appetite is not
carried to a thing unknown: Therefore the appetite of eating the Muscles
was not of the Child, but of the Woman. Therefore it was not necessary
that new Muscles should be generated about the Child; for they were
desired by the Mother that they might become nutriment to her, not the
Child. Otherwise by the same argument of Identity, what things soever
should by the appetite be desired, should be generated about the young
Child; of whom when they could not be digested, they should be always
either left remaining about the Child, or should there putrefie. Which
is false both ways: for if it should putrefie, that which is desired
would cause abortion; or if it were conserved there, it would be found
regularly. For the Child is only nourished by the Navil: Therefore those
external Muscles could neither be wished by the Child, nor could be
profitable unto it, and by consequence, were neither for an end made
anew, but sent to the young one by reason that it was an uterine
appetite. The appetite is always directed from the end; but the Woman
with Child desired the Muscles not the shells, neither that the Muscle
being a living animal might remain in its former state, in which it was
unprofitable to the Mother, nor could satisfie her appetite; and
therefore much less hath had occasion of generating new and unprofitable
shells about the young one. But however it be taken, the appetite was
not to the shells twice or thrice broken. For if the Fishes had been
taken forth of the shells, she had eaten the fish the shells being left.
Therefore the concomitance and concision of the shells were accidental
to the appetite. I suppose truly (he saith) that as the desire, terrour,
_&c._ do generate seminal Idea’s, which the hand of the Woman with Child
doth send down to the young one, and doth depinge or figurate it in a
set time: So the joy of finding that which the appetite did desire, doth
bring that very thing to the Child. So verily the heaviness of heart of
him that swallowed the Knife, the horror of having drunk the Spider, and
of the Ear of Barley devoured, did repel or drive back those things
beyond the membranes not able to suffer a wound without death. And these
things (he saith) of things injected, entring by the ordinary power of
nature, without the suspicion of Diabolical cooperation.”
[Sidenote: _Reas. 6._]
[Sidenote: _Hist. 1._]
[Sidenote: _Hist. 2._]
[Sidenote: _Hist. 3._]
6. Now he proceedeth to prove penetration of dimensions by natural power
in another way. “Something like to these (he saith) appeareth in things
that from within are to without taken away, which I will dispatch (he
saith) in one or two examples. The Wife of a Taylor of _Mechlinia_,
seeth a Souldier before the doors to lose his hand in a conflict:
Forthwith being stricken with horror, she brought forth a Daughter with
one hand, the other awanting, with the stump all bloody, which hand of
hers could not be found, and the flux of blood killed the Child. The
Wife of _Marke de Vogeler_, a Merchant of _Antwerpe_ in the year 1602.
seeing a Souldier begging whose right Arm an Iron Bullet in the Siege of
_Ostend_ had taken away, and which he carried about as yet bloody; by
and by after that she brought forth a Daughter wanting an Arm, and that
the right one too, the shoulder of whom being yet bloody the Chirurgion
ought to consolidate. She hath Married to a Merchant of _Amsterdam_, by
name _Hoochcamer_; and is yet living this year 1638. But the right Arm
was no where to be found, neither the bones or any corruption did
appear, into which the Arm might be wasted in a little hour. But the
Souldier not being seen, the Child had two Arms, neither could the Arm
that was torn off be annihilated. Therefore the Womb being shut the Arm
was taken away. But who tore it away naturally, and whither was it
taken? certainly trivial reasons do not square or agree in so great a
portent or Paradox. I am not he that will say these things. I will say
this at the least: That the Arm was not taken away or torn off by Satan.
Furthermore it was of less weight to carry away elsewhere the Arm torn
off, than to have torn the Arm from the whole body without death. The
Wife of a Merchant (he saith) known unto us, as soon as she heard that
thirteen were to be beheaded (it happened at _Antwerpe_ in the time of
the Duke of _Alva_) and Women with Child are led with inordinate
appetites, she determined to see the decollations. Thereupon she ascends
the Chamber of a Widdow that was a familiar friend to her that lived in
the Market-place. And the spectacle being seen, forthwith the pain of
Child-birth took her, and she brought forth a full grown infant with a
bloody neck, whose head did no where appear.”
[Sidenote: _Reas. 7._]
7. From these most stupendious and almost incredible stories, he draweth
these conclusions. “I do not find (he saith) that human nature doth
abominate the penetration of dimensions, seeing it is most frequent to
the seeds of things. For in the seeds of things, that primevous Energie
of penetrating bodies, doth yet consist, but not subject to force, art
or human arbitrement. For there are many bodies many times more
ponderous than the matter of which they are framed. It is necessary (he
saith) that more than fifteen parts of water do fall in together into
one, that one part of gold may from thence be made. For weight is not
made of nothing: but argueth the ponderating matter in the ballance.
Therefore water doth naturally penetrate its body so often as the gold
doth overweigh the water. Therefore the domestick and daily progress of
seeds in Generations, doth require that the body doth penetrate it self
by condensation, which is altogether impossible to an Artificer. We
grant (he saith) that there are pores in the water, these
notwithstanding cannot contain so much as fourteen times the quantity of
its whole. Therefore it is ordinary, that some parts of the water do
penetrate themselves into one place.”
[Sidenote: _Reas. 8._]
8. And to illustrate this going before he saith: “By an example, _Aqua
fortis_ doth by its spirit make Brass, Iron or Silver remaining opacous
in their natures so transparent that they cannot be seen, and doth pass
the metal thorough filtring paper, which otherwise will not transmit, no
not the most small powder, which metal doth essentially remain still a
metal _in specie_ or kind. But not that the similitude of penetration of
dimensions doth uniformly square with the propounded example of the
metal. Because reasons do not agree to so great a Paradox, wherein (he
saith) I willingly acknowledge the manner to be indemonstrable _à
priori_.” Even as no man can know by what means the Idea impressed in
the seeds doth figurate, direct, and dispose the things that it hath
framed. And therefore we are forced to hunt forth the same _à
posteriori_.
[Sidenote: _Reas. 9._]
9. From all which he draweth this Conclusion. “There is therefore
another far different power of incantation, besides the Devils. And
therefore natural and free. He hath no Dominion over the just. But if
the power of inchanting were free to the Devil, also it would be equally
free to him to kill by a Knife or a Maul. And so none should be free.
Therefore the Witch (he saith) doth, _per ens naturale_, form
imaginatively a free Idea, which is natural and noxious. Which Idea
Satan cannot form. Because that the formation of Idea’s do require the
Image of God and a free power: And therefore the Witches do operate by a
natural force, no less against the just and innocent, than against
wicked men. Seeing that inchantments do more easily infect Children than
those of ripe age, sooner Women than stout Men: A certain natural power
is signified to be limited to the inchantment, to which it is easily
resisted by a stout and couragious mind. The Devil therefore offereth
filth and poysons to his Clients, that he may knit fermentally Idea’s
formed in the Imagination of the Witches unto them. And he preserveth
that Ideal poyson, that it may not be blown away with the wind, or being
covered in the earth, it be not destroyed by putrefaction. But he
carrieth that poison locally near to the object, to be inchanted: But to
apply it, or carry it into the man, he by no means is able. And
therefore the Witch doth also send forth another _executive medium_, or
mean emanative and commanding, which mean is the Idea of a strong
desire. For it is inseparable to the desire to be carried about things
wished for. To all which the Devil as a Spectator doth assist in the
conduction.”
[Sidenote: _Reas. 10._]
10. “For (he saith) in truth, I have demonstrated already, that
operative means are solely in the power of man. For only God is the most
chiefly glorious Creator, to be infinitely praised, who hath Created the
Universe forth of nothing. But man as far forth as he is the Image of
God doth forth of nothing create certain _Entia rationis_, or
_non_-Entities in their beginning, and that in the proper gift of the
Phantastical virtue. Which are notwithstanding something more than
meerly a privative or negative being. For first of all while these
conceived _Idea_’s do at length cloath themselves in the species or
shape fabricated by the Imagination, they become Entities now subsisting
in the middest of that Vestment, to which by the whole they are equally
in them. And thus far they are made seminal and operative Entities: of
which, to wit their assumed subjects are forthwith totally directed. But
this power is given to man alone. Otherwise a seminal power to
propagate, is given to the Earth, to Bruits, Plants, _&c._ Also the Dog
by his madness can transfer or change his spittle or _saliva_ into
poyson, because it is peculiar to his kind or species. Which also is
obvious in divers poysons of animals. But to form Idea’s abstracted from
their species and adjacent proprieties, that is given to none but man.”
Having thus far at large traced his footsteps in these abstruse and
mysterious matters, we shall come now to examine them and make some
observations upon them. And although we may be sharply censured for
taking upon us to question the things that he hath asserted, having been
_suo gradu_ an Adeptist, a person of profound judgment, great
experience, general learning, high reputation, and now generally
followed as the Chief Standard-bearer for Philosophy, Physick and
Chymistry, that many esteem it no small glory to be called and accounted
an Helmontian. Yet notwithstanding this we shall note some observations
in this order.
[Sidenote: _Observ. 1._]
[Sidenote: _De Incant._ _p._ 677.]
1. He holdeth that the Devil doth only make the things invisible, or
hides them by his spirit, and brings them near to the object into which
they are to be injected, and that the Witch by the seminal Idea of her
imagination, and the strength of her desire as the agent, or efficient
cause, doth inject or thrust them into the body of the person, intended
to be hurt or tormented; whereby he necessarily supposes a league or
contract betwixt the Devil and the Witch, and therefore he calls them
the Devils clients and those that are bound unto him. But what kind of
contract this should be, explicite or implicite, internal and mental, or
corporeal and visible, he tells us not; the latter of which we utterly
deny, that it is in the power of the Devil to practise when he pleaseth,
as we have before with sufficient arguments demonstrated at large. And
for an implicite or mental league, we grant that all thieves, murderers,
these kind of malicious and poysoning Witches and all other wicked
persons are bound in a spiritual contract unto him: For he is the spirit
that _worketh in the children of disobedience_. And what wickedness
soever he hath tempted and drawn them unto, to be willing to commit, he
prompteth and pusheth them on with all his skill and power to perpetrate
and execute the same. But still this is to be understood only of his
spiritual and invisible assistance, and not of any visible or corporeal
aid, for else (as this Author confesseth) he might as well kill with a
knife or a maul. And therefore we cannot here pass by the bold and
groundless (if not impious) assertion of _Sennertus_, who though a very
learned person in diverse parts of humane literature, yet drawn with the
sway of popular opinion, did most miserably lapse in affirming that
although Witches do purpose to hurt men, yet “that they neither do nor
can effect those things, but that the Witches being cast into a profound
sleep, the Devil in the mean time acteth those things by himself; and
thinks he proves this sufficiently by a fabulous and lying story feigned
to be told of a Witch, that being in a deep sleep, when she waked, told
that she had been transformed into a Wolf, and had torn in pieces a Cow
and a Sheep,” which were found to be so, and therefore the Devil must
needs have done it. But in this he neither nameth the place, time, nor
Author to avouch it, and therefore all reasonable Men may judge how
palpable a falsity it is, for then if true it would follow that none
could be safe, and that the Devil might kill immediately with swords or
knives, which he cannot do.
[Sidenote: _Observ. 2._]
[Sidenote: _De Lithias._ _c._ 8. _p._ 75.]
[Sidenote: _Hist._]
2. Whereas he holdeth that the Devil doth bring or convey the things to
be injected near unto the place, and that he offereth filth and poysons
to his clients, that thereby he may fermentally conjoin the Ideas of
these formed in the imaginative faculty with these. If the Devil be
taken to be meerly and simply incorporeal, then he cannot remove matter
(as we have before proved) and so cannot convey the things near to the
object; and if he be taken to be corporeal (as we have asserted) his
help is needless, because the Witches may do it themselves, as we find
sufficient stories of their hideing of strange and poysonous things
under the thresholds of houses and Churches; and to this purpose this
same Author telleth us this story: “A certain person (he saith) did by
custome use to make water in a corner of the Court, whereupon he was
afflicted with a bloody and cruel Strangury. And all the remedy of the
Physicians proved in vain, except that as often as he did drink of
Birch-Ale he did find a signal ease: But as oft as he rose and walked,
and made water in the same place, so often his pains did return. At the
last a pin of old black Oak-wood is espied to be fixed in the place
where he used to make water. Which being pulled forth and burned he
remained free from the bloody Strangury, by drinking Ale of
Birchen-twiggs. Also (he saith) that he remembred, that _Karichterus_
had written that he had loosed such kind of inchantments by only pissing
through Beesomes of Birch.” Now from hence it is plain that this making
water constantly upon this pin of old black Oak-wood did cause his
bloody Strangury, and that the pulling of it up and burning of it, was
with the help of the Birchen Ale the cure; but it can no wayes be judged
necessary that the Devil should fix the Oak pin there, but that the
Witch might do it himself. Neither can it be thought to be any power
given by the Devil to the Oaken pin, that it had not by nature, for in
probability it will constantly by a natural power produce the same
effect; only thus far the Devil had a hand in the action, to draw some
wicked person to fix the pin there where the Man was accustomed to make
water, thereby to hurt and torture him, and so was only evil in respect
of the end.
[Sidenote: _Observ. 3._]
3. We observe and affirm that whatsoever effects are brought to pass by
that which is commonly called and accounted Witchcraft, if they be not
brought to pass by jugling, confederacy, delusion and imposture (as the
most of them are, if not all) then they are performed either by meer
natural causes, or the strength of the Witches fancy, and most vehement
desire of doing of mischief to those she hateth, or by both joined
together, and that Satan is no further an author or actor, but as he
leadeth and draweth the minds of the Witches to do such mischievous
actions, and pusheth on to seek about to learn of others such secret
poysons, charms, images and other hidden things, that being used so or
so, may produce such destructive ends as their wicked and diabolical
purposes are led to, and in this sense they are his clients, and bounden
vassals, and not otherwise.
[Sidenote: _Observ. 4._]
4. The stories that he relateth are either all to be taken to be true,
or none of them; and if they be all alike equally to be credited, then
it will undeniably follow, that they were all alike produced by natural
causes, and so no need at all of the Devils assistance in performing of
them, no more than by working upon the minds of such as used those
natural means to a wicked and mischievous end. For first he giveth these
instances of things that were very strange that were voided either by
vomit or stool, by the ordinary power of nature, without suspicion of
diabolical cooperation, as the voiding of the piece of the brass Cannon
with its letters, with the Eele wrapped in its secundines: The Dragon
that the Oxe voided by taking three herbs, with a tail like an Eele, a
body like or of leather, with a Serpentine head, and not less than a
Partridge: The knife that the Thieves forced a man to swallow, which he
voided by an Apostume in the side, and was after sound: also the arrow
head of three fingers broad strucken into the back, and after voided by
stool, with diverse such which we recited before. And that these being
solid bodies should have penetrated and passed through parts that are
impatient of wounds, and in which a wound is mortal, must of necessity
be very wonderful, and might as soon and upon as rational grounds be
taken to be diabolical, as those that he enumerateth to be so: For from
these it is manifest that either nature put to her last pinch doth make
penetration of dimensions, or else so inlarge the pores, that those
solid bodies may pass without wound, which (if seriously considered) is
a stupendious operation and effect. And as there needeth no cooperation
of a diabolical power, for the performing of these, no more needeth
there any concurrence of Devils to the others, that to that purpose he
relateth. Only here is all the difference: these are wrought by the
ultimate endeavour of the _Archæus_ to save life; without the
concurrence of external causes; the others (that are therefore called
diabolical) are commonly wrought for a bad end, namely to hurt or to
take away life, and have an external cause, to wit, the force of the
Witches imagination and strong desire of doing of mischief, which is
stirred up to that end by Satan, and therefore in regard of the end are
devilish, though they be both wrought by the agency of nature, the one
in the body of the imaginant, the other in the body that the Witch
intendeth to hurt by the force of her imagination and vehement desire,
whereby a seminal Idea is created or formed, which is sufficiently
operative to accomplish the end intended.
[Sidenote: _Observ. 5._]
[Sidenote: _Syl. Syl._ _Cent._ 10. _p._ 556.]
5. The arguments that he bringeth to prove penetration of dimensions to
be in nature, or something equivalent thereunto, seem to be strong and
convincing. For in the generation of things, whosoever shall seriously
and strictly mark, shall find (as he alledgeth) that the spirit of the
Archeus (though not altogether incorporeal) doth in the seeds of things
penetrate it self, and their parts one another, which he further maketh
good by the instance of Gold generated of water; for it must of
necessity be, that more than fifteen parts of water must fall in or
penetrate one another, that from thence one part of Gold may be made,
for weight is not of nothing, but argueth the matter ponderous in the
Ballance. Therefore naturally the water must so oft penetrate its body
as the Gold doth preponderate the water. And though it be granted that
the water hath pores, yet notwithstanding it cannot contain so much as
fourteen times, it whole. And therefore he irrefragably concludeth: _Est
ergo ordinarium in natura, quod aliquæ partes aquæ se penetrent in
unicum locum_. And this he backs with an unanswerable story of a Woman
that longing for Muscles, did in greediness eat some of them with the
shells twice or thrice broken with her teeth, and that she brought forth
a child with the same half eaten shells, and a wound in the belly;
therefore those shells had penetrated the stomach, womb and secundines,
or otherwise the force of the Archeus had opened the pores and letten
them pass in an unconceiveable manner. So that if these things be
granted to be true (and we confess we know not how they can be answered)
then there need no diabolical power be brought to solve the injecting of
strange things into mens bodies, seeing nature is sufficient of it self,
and therefore we can allow no power at all unto Devils in effecting
these things (if they be truly done, and be not delusions) but only in
drawing the minds of the Witches to these wicked and mischievous
courses; and therefore the Lord _Bacon_ said profoundly and wisely these
words: _Ut in operationibus illis earumq; causis error cavendus est, ita
quoq; danda vel imprimis opera est, ne effecta nobis imponant, temere
judicantibus talia esse, quæ eousq; nondum processerunt. Sic prudentes
judices, præscripta velut norma, fidem haberi temere nolunt
confessionibus sagarum, nec etiam factorum contra illas probationi.
Sagas enim turbat imaginationis vertigo, ut putent se illud facere, quod
non faciunt, populumq; hîc ludit credulitas, ut naturæ opera imputent
fascino._
[Sidenote: _Observ. 6._]
6. And to confirm this point he addeth far more stupendious matters of
fact than the former, of things that were within, being taken to without
or invisibly conveyed away, as the woman at _Mechlin_ that saw the
Souldier in a conflict lose his hand, and forthwith brought forth a
Daughter wanting an hand, which was never found, and the wench died of
the Hæmorrhage. Another at _Antwerpe_ seeing a Souldier begging with his
right arm shot off and bloody, forthwith brought forth a Daughter
wanting the right arm whose bloody shoulder the Chirurgeon cured, and
she was married after; and that the arm was never found, neither did
there appear any bones or putrefied matter into which the arm might
waste. Also another Woman going to see the Decollation of thirteen men;
did soon after bring forth a mature Child with a bloody neck, the head
no where appearing. I confess it would rack the judgment even of the
most credulous to the highest pitch to believe these unparallel’d
Stories; but the Author relating them as of his own knowledge, and being
a person of unquestionable veracity, I cannot conceive how they can
rationally be denied, especially finding M^r _Boyle_ to affirm, that in
those experiments (much more relations of matters of fact) that
_Helmont_ avouched upon his own knowledge, he durst be his Compurgator.
Who would not believe but that these things could never have been done,
but by a supernatural and Diabolical power, but that this Author (to
which all judicious persons in reason may adhere) doth utterly deny,
that the arm was either pull’d away or conveyed none can tell whither,
by Satan, and therefore that in such a strange Paradox, trivial reasons
are not to be allowed; and it were too much sloathfulness to ascribe all
effects unto Satan, of which we are ignorant. And therefore if an hand,
an arm, nay an whole head, could be separated from the rest of the body,
and conveyed forth of the Womb by the _Archeus_ or natural spirit,
thereunto excited by the impression of horror and terror in the Women:
In like manner by the same power of the natural spirit of man or woman,
excited by a vehement and fierce imagination to revenge and to do
mischief, may strange things be injected (if there can be any sound
proof of such a matter of fact) into the bodies of such men or women as
the Witches intend to do hurt unto, and yet Satan hath no more hand in
it, but only as a spiritual agent to move the wills of those wicked and
malicious people to do mischief unto those that they hate, though
without cause. And the great secret of that which may be called
Witching, is the learning of others, who likewise have had it by
tradition, the great force of imagination, and the natural spirit with
the ways and means how to excite it and exalt it; herein stands the
mystery of all Magick, and it becomes only evil in the use and
application, and they are to be condemned that use it to such devillish
ends, even as those that use those good Creatures that nature doth
produce to poysonous, wicked, and destructive purposes. And lastly, here
we may note, that if things or bodies that are without may be injected
into the bodies of others, by the force of exalted, imagination and a
vehement desire, then the same power that doth inject them through skin,
flesh and bones, must also be able to bring them near to the place, and
need not at all the assistance of Satan, because it is far easier to
carry them near the place, than to thrust them into the body; and so
this Author hath here introduced the Devils aid to bring them to the
place to no purpose, and never yet proved either by reason or matter of
fact, that ever Satan did any such thing, and so is a meer supposition
without proof.
[Sidenote: _Observ. 7._]
[Sidenote: _De occult. nat. mirac._ _l._ 2. _c._ 40. _p._ 325.]
[Sidenote: _De Tumor._ _l._ 6. _c._ 19. _p._ 158.]
[Sidenote: _Hist._]
7. The other matters of fact that he relateth are prodigious, and are
brought to prove that Satan is an actor to convey these strange things
into the bodies of men, and are these. A piece of an Oxe Hide taken
forth of a mans Arm, so also that _Equuleum_, a Wood-Horse, or a
four-footed board with a wheel and ropes twice as broad as the gullet.
Another that vomited up perhaps two thousand pins conglomerated
together, with filth and hairs; another that vomited up, he being
present, wooden Chips that had been cut off with the Hatchet in
smoothing of wood, with much slime to the bigness of two fists, of which
we shall note these Conclusions. 1. It doth no way appear (if these
things be granted to be true, both for matter and manner) neither doth
he offer to prove it, that these are any more than the former
Diabolical, but only in the end, because they are for the hurt and
destruction of mankind and not otherwise; and there being no proof of
the Devils Cooperation any further but in working upon the minds of
those that are agents and instruments to bring these things to pass, we
may very well reject those things that are supposed, but not proved. 2.
The ejecting or voiding of such strange things as here he hath related,
doth not necessarily suppose their injection or thrusting in, because
they may be bred there by natural Causes, so Worms of many sorts and
strange Figures, also Frogs, _Dracunculos_ and Askers have been voided,
and doubtlesly bred there by natural causes, and were not injected or
thrust in, and for proof of this I refer the Reader to the relations of
learned _Schenchius_ _lib._ 3. _p._ 363. of those strange sorts of Worms
and other Creatures that he from divers Authors sheweth have been
vomited up, which without all scruple, were not injected, but bred
there. To confirm this and to prove what strange things are sometimes
bred in Apostumes and Tumors, we shall translate a passage or two, and
first take this from _Levinus Lemnius_ that learned and famous Physician
of _Zeland_, who writeth thus: “Also forth of sordid Ulcers and
Impostures (he saith) we have known that the fragments of nails, hairs,
shells, little bones and stones have been taken forth; which were
concreted and grown together forth of putrid humours: As also little
creatures, worms with tails, and little beasts of an unaccustomed form,
cast up by vomiting, especially in those who were oppressed with
contagious diseases, in whose urines I have often discerned to swim
little Animalcles like to Pismires, or to those creatures we observe in
the estival months to move in the celestial dew here in _England_ we
call it Woodsoar, or Cuckow-spittle.” Take another from that learned and
expert Chirurgeon _Ambrosius Paræus_ where he is speaking of strange
tumors, in these words: “Also in these tumors being opened thou maist
see bodies of all kinds, and far differing from the common matter of
Tumors, as stones, chalk, sand, coals, cockles, ears of corn, hay, horn,
hairs, flesh as well hard as spongious, grisles, bones and whole
Animalcles, as well living as dead. The generation of which things (by
the corruption and alteration of the humors) will not much astonish us,
if we consider, that even as nature hath framed Man as a Microcosm forth
of all the seeds and elements of the whole great world, that he might be
as it were the lively image of that great world: So in that Microcosm,
nature hath willed, that all the species of all motions and actions
might be manifest, nature being never idle in us, as long as matter is
not a wanting to work upon.” So that it is most plain that these strange
things may be bred within, and so the opinion of injecting them, is but
a meer figment. 3. Neither can the vomiting up of such strange things as
he relateth, conclude necessarily that they were injected either by the
power of Satan or the Witch, because they may be performed by jugling,
sleight of hand, confederacy and the like, as was manifest in the Boy of
_Bilson_, and diverse that we have known, that had made some numbers of
others to believe that they had voided strange things, as pins, needles,
crooked-knitting-pricks, moss, nails, and the like; but upon a strickt
search, have but proved delusions and sleight, such as our common _Hocus
Pocus_ Men use, when they make the people believe they swallow a long
pudding of white tinn, and again pull it forth of their mouths, or in
pulling ribbins, or laces of diverse colours forth of their throats. 4.
And again the most of these relations are but commonly taken upon trust
from the affirmations of the by-standers who might be confederate
parties, or ignorant persons, and so easily deceived; and it appeareth
not that _Helmont_ was by at the very instant when the children vomited
up the wooden horse, or four-footed board, but that it was the
by-standers that drew it forth, who might be parties to the cheat, or be
themselves deluded, and so aver it pertinaciously to others. For I have
in my practice known a young Wench about 9 or 10 years old, who that she
might be pittied and have an idle life, had made her Father and Mother
believe that quick worms came forth at her ear, and also I taking her
into mine own house she had perswaded all the family that it was true,
and did often open her head-cloaths, and holding down her ear a quick
worm would drop forth of the hair, who notwithstanding by diligent
watching, was found out to get them privately from under stones or wood,
and so did cunningly convey them into her hair, but being discovered,
was by due correction reclaimed, and so the wonder ceased. And it is as
common to mistake things, either by absolute judging them to be such a
thing indeed, when it hath but some slender resemblance of it, or by
judging a thing to be really so, because of such a name but
metaphorically given unto it; so it is usual to call a _Carcinoma_ in
the highest degree _Lupus_ or a Wolf, because as a Wolf is a most
voracious creature, so this ulcer is the most devouring of all others;
and therefore have we known after that such have been by incision
eradicated by our selves and others, and exposed to the view of the
vulgar people, they would presently most earnestly affirm to others that
they had seen it, and that it was a living creature, and had mouth, eyes
and ears; so far will ignorant mistake induce credulity.
[Sidenote: _Observ. 8._]
[Sidenote: _Syl. Syl._ _Cent._ 10. _p._ 583.]
8. That the force of imagination accompanied with the passions of
horror, fear, envy, malice, earnest, desire of revenge, and the like, is
great upon the body imaginant, as also upon the _fœtus_ in the womb, is
acknowledged by all. But that it can at distance work upon another body,
though denied by _Fienus_ and the whole rabble of the Schoolmen, yet is
strongly proved by this learned Author, and allowed of by all others
that truly understood the operations of nature, which we also take to be
a certain truth, and do assert that if those people that are esteemed
Witches, do really and truly (of which we utterly doubt) inject any of
these strange things into the bodies of men, that they are brought to
pass meerly by the imagination of the Witch, and the Devil acteth
nothing in it at all, but the setting of his will upon that mischief. As
for the handling the dispute concerning the manner of the injecting of
these strange things, so strongly pursued by this Author, _Sennertus_
and others, we shall totally supersede and suspend our judgment, until
the ὅτι be sufficiently proved (which yet lies under water, and unseen)
and then it will be time enough to dispute the manner, when the matter
is certainly made evident. Therefore we will shut up this with that
modest and grave advice of the Lord _Bacon_ in these words: _Ideo
cogemur in hac inquisitione ad nova experimenta confugere; ubi
directiones tantùm eorum præscribi possunt, non ulla positiva in medium
adferri. Si quis putet subsistendum nobis fuisse, donec tentamentis res
penitus innotuisset, (ut fecisse nos ubiq; probant alii tituli) sciat
dubia nos fide amplecti quæcunq; imaginationis effecta circumferuntur,
animum tamen esse illa per otium exigere ad Lydium veritatis lapidem, id
est, experimentorum lucem._