_Of the force and efficacy of Words or Charms, whether they effect any
thing at all or not, and if they do, whether it be by Natural or
Diabolical virtue and force._
There is nothing almost so common not only in the Poets (who have been
the chief disseminators of many such things) but in most of other
Authors, as the mention of the force of Charms and Incantations: And yet
if we narrowly search into the bottom of the matter, there is nothing
more difficult than to find out any truth of the effects of them, in
matters of fact; and therefore that we may more clearly manifest what we
have proposed in this Chapter, we shall first premise these few things.
1. Those that take the effects of them to be great, as many Divines,
Philosophers, and Physicians do, suppose no efficacy in them solely,
holding that _quantitates rerum nullius sunt efficaciæ_, but that they
are only signs from the Devil to delude the minds of those that use
them, and in the mean time that the Devil doth produce the effects. But
it had been well, if those that are of this opinion, had shewed us the
ways and means how the Devil doth operate such things, seeing he can do
nothing in corporeal matter but by natural means: So that either we must
confess that there is no force at all in Charms, or that the effects
produced are by natural means.
[Sidenote: _Syl. Syl._ _Cent._ 10. _p._ 583.]
2. Neither can we assent fully to those that hold, that the force of
imagination can work strange things upon other bodies, distinct and
separate from the body imaginant, upon which it is not denied to have
power to operate very wonderful things; and that for the reason given by
the most learned Lord _Verulam_, which is this: _Experimenta quæ vim
imaginationis in corpora aliena solidè probent, pauca aut nulla prorsus
sunt; cum fascini exempla huc non faciant, quod Dæmonum interventu
fortasse non careant_.
[Sidenote: _Ibid._ _p._ 554.]
[Sidenote: _Medicina Magnetica_, _p._ 14, 17, 19.]
3. I said _not assent fully_, because there are some reasons that
incline me to believe the possibility of it, though there be hardly
found any experiments that solidly prove it. For as the said Lord
Verulam saith again: _Movendi sunt homines, ne fidem detrahant
operationibus ex transmissione spirituum, & vi imaginationis, quia
eventus quandoq; fallit_. And there are so many learned Authors (though
Dr. _Casaubon_ according to his scurrilous manner stiles them
Enthusiastical _Arabs_) of all sorts, that do stifly maintain the power
of the imagination upon extraneous bodies, with such strength of
argument, that I much stagger concerning the point, and therefore dare
not say my assent is fully to either. For learned Dr. _Willis_ having
(as we conceive) unanswerably proved that there is a twofold Soul in
Man, and that the one which is the sensitive, is corporeal, though much
approaching to the nature of spirit, how far the force of imagination,
which is its instrument, may reach, or what it may work at distance, is
not easy to determine. And if the Soul, as _Helmont_ laboureth to prove,
by the Prerogative of its creation can when suscitated by strong desire
and exalted phantasie operate _per nutum_, then it must needs follow,
that it may work upon other bodies than its own, and so using Words,
Charms, Characters and Images may bring to pass strange things. But if
these three conclusions be certain and true, written by the pen of a
most learned, though less vulgarly known Author, to wit: “1. The Soul is
not only in its proper visible body, but also without it; neither is it
circumscribed in an organical body. 2. The Soul worketh without, or
beyond its proper body commonly so called. 3. From every body flow
corporeal beams, by which the Soul worketh by its presence, and giveth
them energie and power of working: And these beams are not only
corporeal, but of divers parts also:” If these (I say) be certain, then
doth the imagination work at distance by means of those beams, and
consequently Words and Charms, and such like may be the means and
instruments, by which the imagination (being the principal power of the
sensitive Soul) may operate strange things at distance, and so that not
be vain which learned _Agrippa_ tells us.
_Nos habitat, non Tartara, sed nec sydera Cœli:
Spiritus in nobis qui viget, illa facit._
And we have before sufficiently proved, that the species of bodies are
corporeal, and it is plain, that these operate upon our eyes at a vast
distance, and do intersect one another in the air without confusion. And
we must in all reason acknowledge that the sensitive Soul, must needs be
of as much purity, and energie as those that we call the sensible, or
visible species of things, and then it must necessarily follow, that it
by the means of the imagination may operate at a great distance, and so
words and charms may from thence have power and operation. For learned
_Agrippa_ that great Philosopher, and master of lawful and natural
Magick and not of that which is accounted diabolical (as the wretched
pen of _Paulus Jovius_ hath painted him) holds this: _Quod unicuiq;
homini impressus est Character Divinus, cujus vigore potest pertingere
ad operandum mirabilia_. Which if so, then many words, charms and the
like, have a natural efficacy to work wonderful things, and that at a
great distance also.
[Sidenote: _Vt supra_ _p._ 555, 556.]
4. I cannot likewise but take notice of another caution, very pertinent
to our present purpose, given us also by the said Lord _Verulam_, and in
English is this: “Again men are to be holden back from the peril of
credulity, lest here they too much rashly incline with an easy faith,
because they often see the event to answer to the operations. For the
cause of the success is to be referred often to the forces of the
affections and imaginations in the body that is the agent, which by a
certain secondary reason may act in a diverse body. As for example: If
any one carry about the figure of a Planet or a Ring or a part of some
beast, being certainly perswaded, that it will prove helpful unto him in
promoting his love, or that he may be preserved from danger or wound in
battel, or in strife that he may overcome &c. it may render his wit more
stirring, or may add spurs to his industry, or may cherish confidence
and hold up constancie, from which perchancie he might have slided. Now
who is ignorant what industry and a mind tenacious of its purpose, may
design and bring to pass in civil affairs? Therefore (he concludeth) he
should err and deceive and be deceived, who should ascribe these things
to the force of imagination upon the body of another, which his own
imagination worketh in his own body.” And therefore this may caution all
that would judge aright of the force and effects of words and charms
that they may perhaps neither flow from the nature or efficacy of the
words, nor from the force of the imagination of him or her that
pronounceth, writeth, giveth or applieth the charm, but from the
imagination and belief of the person to whom they are applied, and for
whom they are intended. For it is manifest by common experience (and we
our selves have known it to be certain) that these charms either
pronounced, or written and hung about the patients neck, have produced
the greatest effects, upon such as are of the weakest judgment and
reason, as Women, Children, and ignorant and superstitious persons, who
have great confidence in such vain and inefficacious trifles; and that
they seldom or never produce any effects at all, upon such as are
obstinate Infidels in the belief of their operations, and I fear we
shall not (or very hardly) find any instance to make this good, that
they effectively work upon such as are utterly diffident of their force
or power.
[Sidenote: _Cent. Problem._ _Decad._ 2. _p._ 38.]
[Sidenote: _De Fascino_ _lib._ 1. _c._ 5. _p._ 22.]
5. It hath sometimes been a question, Whether a rational Physician in
the curing of melancholy persons, or others in some odd diseases, ought
to grant the use of Characters or Charms, and such ridiculous
administrations? Which is decided in the affirmative, that it is lawful
and necessary to use them, by that able and learned Physician _Gregorius
Horstius_, by eight strong and convincing arguments. And we our selves
having practised the art of medicine in all its parts in the North of
_England_, where Ignorance, Popery, and superstition doth much abound,
and where for the most part the common people, if they chance to have
any sort of the Epilepsie, Palsie, Convulsions or the like, do presently
perswade themselves that they are bewitched, fore-spoken, blasted,
fairy-taken, or haunted with some evil spirit, and the like; and if you
should by plain reasons shew them, that they are deceived, and that
there is no such matter, but that it is a natural disease, say what you
can they shall not believe you, but account you a Physician of small or
no value, and whatsoever you do to them, it shall hardly do them any
good at all, because of the fixedness of their depraved and prepossessed
imagination. But if you indulge their fancy, and seem to concur in
opinion with them, and hang any insignificant thing about their necks,
assuring them that it is a most efficacious and powerful charm, you may
then easily settle their imaginations, and then give them that which is
proper to eradicate the cause of their disease, and so you may cure
them, as we have done great numbers. Here it is most manifest that the
charm or appension hath no efficacy at all, and yet accidentally, it
conduces to settle their fancies and confidences, which conduceth much
to their cures. And from hence it comes to pass that by reason of the
fixed belief of the party to whom the charm is applied, there are many
helped, when the causality and efficiency is solely in the person
imaginant and confident of receiving help by the means of the charm, and
no efficacy at all in the charm it self, nor no diabolical concurrence,
besides what obliquity may be in the minds of the actors, nor no agency
in the imagination of the charmer, to produce the effect: yet because
often people are cured thereby, the common people (and sometimes the
learned also) do attribute the whole effect unto the charm, when indeed
it effecteth nothing at all. And to this purpose _Varius_ doth quote a
passage from Galen, which is this: _Sunt quidam natura læti, qui quando
ægrotant, si eos sanos futuros medicus confirmet, convalescunt; quorum
spes sanitatis est causa: & medicus si animi desiderium incantatione,
aut alicujus rei ad collum appensione adjuverit, citius ad valetudinem
perducet_.
But we now come to examine if we can find any convincing examples, from
Authors of credit, that in words, characters and charms there is any
force or efficacy; and this we shall endeavour from the best and most
punctual Authors, that have come within the compass of our knowledge, or
reading, and that in this order, to which we shall add some
observations.
[Sidenote: _De abdit. rer. caus._ _l._ 1. _c._ 11. _p._ 65.]
[Sidenote: _Hist. 1._]
1. I think there are few that have been, or are Students or
Practitioners in the Art of Medicine, that have not either heard, or
read the writing of that most able and learned person _Johannes
Fernelius_ who was Physician to the most Christian King of _France_
_Henry_ the second, who in that most profound piece that he writ, _De
abditis rerum causis_, gives us as an ocular witness this relation. “I
have (he saith) seen a certain Man, who by the virtue or force of words
did brings various Specters, or Apparitions into a looking-glass, which
did there so clearly express forthwith either in writing or in true
images, whatsoever he commanded, that all things were readily and easily
known to those that were by.”
[Sidenote: _Observ. 1._]
1. From hence we may observe, that _Fernelius_ seeing this (as he saith)
with his eyes, cannot (being so great a Scholar, and a circumspect
person) be imagined to have been deceived, or imposed upon; though as
much as he relates might have been brought to pass by the artificial
placing of the glass, and having several images and things written moved
by a confederate placed in some secret corner, where the images might
fitly be reflected from the glass to the sight of the by-standers, or by
some other means performed by the optical science and confederacy. And
it is no sure ground to introduce a Demon to act the business, when
artificial means may rationally solve the matter, neither was it
impossible but he might mistake in the conjecture of the cause of those
Phenomena.
[Sidenote: _Observ. 2._]
2. And though he seems by his preceeding discourse, to believe it to
have been caused but by a league and compact betwixt the person that
shewed it, and some Cacodæmon: yet he bringeth no better proof for it,
than the rotten authority of _Porphyrius_ and _Proclus_, and no
convincing argument that Demons can perform any such strange matters.
And however if they were the meer apparitions of evil spirits, it is
much to be wondered that _Fernelius_ would be present at any such sinful
and dangerous sights, or have such familiar conversation with any of
that damned crew, seeing he there saith: _Quæ omnes prorsus vanæ &
captiosæ sunt artes_.
[Sidenote: _Observ. 3._]
3. If these Apparitions were caused by Cacodæmons, then there was no
efficacy in the words at all, they were nothing but the sign of the
league betwixt the evil spirit, and the person that represented them;
and then he need not have said, that they were derived into the glass
_vi verborum_, and so this will not prove that it was effected by force
of the words. But if all this that he relates, did proceed but from
lawful and natural causes, as _Paracelsus_ strongly holds (the glass
being but made as that which he saw in _Spain_, of the _Electrum_ that
he mentions) then the words might be efficacious, and so it is a
punctual instance to prove that words are operative, which is the thing
_de facto_, that we here seek after.
[Sidenote: _Hist. 2._]
[Sidenote: _De Medic. Histor. mirab._ _lib._ 2 _c._ 1. _p._ 26.]
[Sidenote: Of Credul. and Incred. _p._ 85.]
2. The next History to this purpose we shall take from _Antonius
Benevenius_, as we find him quoted by that learned person _Marcellus
Donatus_, and likewise Dr. _Casaubon_ (for I have not the book by me)
who renders it thus. “A Souldier had an arrow shot through the left part
of his breast, so that the iron of it stuck to the very bone of the
right shoulder. Great endeavours were used to get it out, but to no
purpose. _Benevenius_ doth shew, that it was not feasible without
present death. The Man seeing himself forsaken by Physicians and
Chirurgeons, sends for a noted _Ariolus_ or Conjurer: who setting his
two fingers upon the wound, with some Charms he used, commanded the iron
to come out, which presently without any pain of the patient, came
forth, and the Man was presently healed: And this the Doctor, who I
presume had the book, saith, that _Benevenius_ saith _vidimus_ we have
seen it, which _Marcellus Donatus_ saith, the Author ascribed to the
virtue of the words, and others to the force of imagination.”
[Sidenote: _Observ. 1._]
1. Here we may observe, that this may either be brought to pass by the
efficacy of the words or charms that he muttered, and then we must needs
confess that charms are of great and stupendious force: or that it might
be effected by the imagination of the Charmer, and then we must suppose
(which the most do deny) that the imagination of the person imaginant,
hath power to operate upon extraneous bodies, if it had power to cause
the iron to come without harm forth of the wounded Souldiers body, or it
may be caused (and that in most probability) by the imagination of the
party wounded being excited and roused up by the uttering of the charm,
in which the patient (in all likelihood) had no small confidence. And so
however the charm was an accidental cause, or (as they use to say)
_causa sine qua non_, of the bringing forth of the iron.
[Sidenote: _Hist. 3._]
[Sidenote: _Lection. in Fen. 2. Avicen._]
3. Another History we must borrow from the aforesaid two Authors
_Donatus_ and Dr. _Casaubon_, which they have transcribed forth of
_Johannes Baptista Montanus_, because I have not the Author by me, and
is this: “My self with mine eyes, you may (he saith) believe me, have
seen it: A certain man who when he had made a circle and drawn some
characters about it, and uttered some words, he did call together above
a hundred Serpents. And further saith, that though he did murmur certain
words, yet he holdeth, that the bringing of the Serpents together was
not performed by the force of the words, but by the power of a strong
imagination, and that some by the strength of imagination, not of words,
are said to draw forth darts, and to cure wounds.”
[Sidenote: _Observ. 1._]
1. And here we may take notice that this is a punctual and positive
History, plainly declaring the matter of fact, in calling together above
an hundred Serpents, and this must be done either by the force of the
words, or by the strength of the persons imagination, or both, unless we
must admit the Devil to perform it, which may vainly be supposed, but
cannot be proved, by what natural means he should bring it to pass. But
however the relation is very credible, _Montanus_ being a famous
Physician and Professor at _Padua_, and affirms it as seen with his own
eyes.
[Sidenote: _Hist. 4._]
[Sidenote: _Wier. de mag. Infant._ _p._ 92.]
4. To these we may add one of sufficient credit from the learned
_Masius_, as it is cited by _Wierus_, and Dr. _Casaubon_ (which may be
we have related before, but not to this purpose) and is this: “I also
(he saith) have seen them who with words (or charms) could stop wild
beasts, and force them to await the stroak of the dart: who also could
force that Domestick beastly creature, which we call a Rat, as soon as
seen, amazed and astonished to stand still, as it were immoveable, until
not by any deceit or ambushes, but only stretching their hands, they had
taken them and strangled them.” This is from his own sight, and he a Man
of undoubted veracity.
[Sidenote: _Hist. 5._]
5. Another take from the credit of Dr. _Casaubon_ who fathers it upon
_Remigius_, but confesseth that at the time of his writing the story he
could not find it in _Remigius_ his Book, and is this. “I have seen a
Man (saith he) who from all the neighbourhood (or confines) would draw
Serpents into the fire, which was inclosed within a magical circle; and
when one of them, bigger than the rest, would not be brought in, upon
repetition of the charms before used, he was forced, and so into the
fire he did yield himself with the rest, and with it was compassed.”
[Sidenote: _Hist. 6._]
[Sidenote: Antidot. against Atheism. _c._ 2. _p._ 166.]
6. To these we shall adjoin another story written from Wierus by Dr.
_Moore_ thus: “And (he saith) _Wierus_ tells us this story of a Charmer
at _Saltzburg_, that when in the sight of the people he had charmed all
the Serpents into a ditch and killed them, at last there came one huge
one far bigger than the rest, that leapt upon him and winded about his
waste like a girdle, and pulled him into the ditch, and so killed the
Charmer himself in the conclusion.” And this great Serpent the Doctor
taketh (in his Appendix) to be a Devil, or a Serpent actuated and guided
by him, but upon what grounds of reason I can no way understand.
[Sidenote: _Archidox. Magic._ _l._ 1. _p._ 695.]
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._]
7. There is also an experiment that hath been sufficiently tryed and
attested, which doth much induce me to believe that there is efficacy in
words and charms above their significancy by imposition and institution,
and that is this. They take two Lutes rightly stringed and laid upon a
long table, and then they lay a light straw, chaff, or feather upon the
Unison string of the one, and then they strike, or move the Unison
string of the other Lute, that lieth at the other end of the Table, by
which motion of the Unison-string at the one end of the Table, the
straw, chaff or feather upon the Unison-string of the Lute at the other
end of the Table (though it be of the longest sort) will by the
vibration of the air be moved, or struck off, and yet it will not do it,
if the straw be laid upon any other string, and then the Unison of the
other Lute moved: By which it is manifest that the striking or moving
the Unison-string of the one Lute doth so figurate and dispose the
Atomes of the Air, that they are fit and apt to move the Unison-string
of the other Lute, and so to make the straw fall off, as being of an
agreeable. mood and temper for the susception of the motion, which the
rest of the other strings (being of different degrees and nature) are
not: for the maxime is true, _Quicquid recipitur, recipitur ad modum
recipientis_. And this being so, it must needs be also granted that
words and rhythms fitly joined and composed, being pronounced do put the
atomes of the air into such a site, motion, figure, and contexture, that
may at a distance operate upon the subject for which they are so fitted,
and produce such effects, as they were composed and intended for:
especially being framed under powerful and suitable constellations, from
whence they receive their greatest force.
[Sidenote: _Argum. 8._]
8. The chiefest objection that is usually brought against the natural
agency of fitly composed words or rhythms is a maxim of the Schools, ill
understood and worse applied, which is this: _Quantitates rerum, nullius
sunt efficaciæ_: unto which we shall render these responsions.
1. If quantity be taken mathematically, and abstractly, then it is true,
that it is of no efficacy or operation, because it is then only _ens
rationis_, and doth only exist in the intellect, and so can operate
nothing _ad extra_. But if it be taken concretely, physically, and as
materiate, than it is of force, and very operative, as two pound
quantity of lead will weigh down one pound of the same lead, and two
ounces quantity of the same Gunpowder, will carry a bullet of the same
quantity further, and more forceably, than one ounce of the same will
do: And one scruple of white _Hellebor_ may be taken, when a Drachm will
kill, and a fire of a yard Diameter will warm a man at a greater
distance than a fire but of one foot diameter.
[Sidenote: _Vid. System. Harm. Log. Hen. Alstedii._ _p._ 251.]
2. Figures, characters, words or speech are (indeed) properly no
quantities: For figures and characters are only delineations and
circumscriptions of some kind of matter, and are all, whether natural or
artificial, properly contained under quality, and denoting what figure
or Form the thing is of. Figure therefore properly is attributed to
artificial things, as to a circle, a square, a triangle, and the like;
and form to animate things, as to a Man, an Horse, an Oxe, and the like:
And so characters whether ingraven in metals, gemms, stones, clay,
plaister or wood, or written upon parchment, paper, or the like, of what
figure or form soever they be, are but qualities, and do qualifie the
matter according to the form and figure impressed in the subject matter,
which being artificially done, the matter is the patient, the figure or
character is the exemplar cause, and the force that maketh the
impression is the efficient cause, and that these as qualities have some
efficacy, no rational man can deny.
[Sidenote: _Geom._ _l._ 19. _p._ 144.]
3. But to make it more clearly manifest, let us suppose three various
figures that are Isoperimetral, as a circle, a plain square, and an
equilateral triangle: Though they be all of equal circumference, yet
shall the circle contain more than either the square, or the triangle;
and therefore learned _Ramus_ doth lay down this rule. _Circulus è
planis Isoperimetris inæqualibus est maximus._ But when the question is
asked, what is the cause, why a circle of figures of equal
circumference, contains the most? The answer is commonly made, _Quia
omnium figurarum perfectissimus, & capacissimus est circulus_; but if it
be again urged, what is the cause, that a circle of an equal
circumference to a plain square, should be more capacious than the
square? Here (the thing being found true by ocular experience) the
capaciousness of the circle, more than the square (they being both of
equal circumference) can be ascribed to nothing else at all, but only to
the figure, and therefore of necessity, figures have in them some
efficiency.
[Sidenote: _Vid. Logic. System. Harmon. Alstedii._ _p._ 249.]
4. That which we call speech, or oration, is considered three ways. 1.
That which is mental and only conceived in the mind, and not expressed.
2. That which is expressed or uttered by the vocal organs. 3. And that
which is written. And these are called mental, vocal and written. The
two, that is, mental, and that which is written, are referred to the
predicament of quality. And whereas oration vocal is by some referred to
the predicament of quantity, as it is the measure of sounds and
syllables, as it is pronounced, whereof some are made long, and some
short; and so while distinct sounds and syllables are uttered in a
certain mood, they are said to be measured, and to belong to quantity:
But if we will understand aright, one thing in different respects may
belong both to the predicament of quantity and quality. So the prolation
of sounds or syllables in respect of their modification, and comparing
one to another, some may be long, and some may be short, and have a
different part of time in their pronunciation, and so may Analogically,
and by way of similitude, be said to be measured, and consequently
referred to the predicament of quantity. Yet if we consider speech or
oration, which consists of sounds and syllables, in relation to the
efficient cause, the material and instrumental, which is the breath of
Man by his several organs, moving, modulating and figuring the air
(which is the subject matter) into diversity of sites, motions,
contextures and moods, then we must conclude that words, charms or
rhythms, having efficient, material and instrumental causes, do belong
to the predicament of Quality, and are of great force and virtue
naturally, notwithstanding all that is or can be objected to the
contrary.
[Sidenote: _Alphabet. Natur._ _p._ 20.]
[Sidenote: _Ibid._ _p._ 52.]
5. Lastly, we are to consider that the breath of Man being variously
modulated by its passage from the lungs, by the throat, palate, tongue,
and other vocal organs, doth make such several impressions and
configurations of the moved atomes in the air, that thereby so great a
diversity of impulses or sounds are made upon the drum of the ear, that
thereby naturally we are able to distinguish one from another. Now
humane institution found forth the ways of making these several sounds,
or tones, to be appropriated to such and such things, or to signifie the
diversity of creatures and things, according to the several compacts and
agreements of Men amongst themselves, so that what one sound doth
signifie in one language, may signifie another thing in another. So that
not considering the institution or invention of this or that
significancy of several sounds in several languages, every sound, or
articulate prolation, doth naturally make a distinct and several impulse
upon the ear, and thereby the senses, and consequently the mind are
variously affected by them. And therefore the younger _Helmont_ doth
give us an apposite passage, or two to this purpose, Englished thus:
“For as in those of ripe years, certain musical modulations being heard,
do often so efficaciously imprint in the mind the Idea of the voice and
tones, that diverse do sensibly feel them for so long a time in
themselves, as it were yet sounding, that they cannot, when they would,
be freed from them: From whence also (he saith) the word _inchanting_
seemeth with the Latines and Gauls to have drawn its original. So the
Idea of our Mothers tongue impressed in infants, doth so long adhere
there, that to them about to speak afterwards, it doth as it were place,
and order the tongue, and so is the only one mistress of their speech.”
And again he saith: “If in times past there were found those, who by the
benefit of musical instruments could move and mollifie the mind of Man
various ways: How much more humane voice, if it being moderated by
prudence, do break forth from a living spirit, shall not only have power
to effect those things, but also those that are far greater?”
Having thus far largely handled this point, we shall only recapitulate a
few things, and so conclude this Treatise.
1. It being granted, that great effects have been produced by words,
charms, rhythmes, and tunes, we have removed all diabolical concurrence
to those effects, except what may be mental and internal, as in all
wicked persons, when they use natural means to a wicked and evil end,
and that (as we conceive) by sufficient and convincing arguments: And
especially because, where there is no natural agent, there the Devil can
operate nothing at all, and if there be a natural agent, his concurrence
is not necessary.
2. As for the force of imagination upon extraneous bodies, we cannot in
reason affirm it to be none at all, neither dare, or will we assert that
its power (in that respect) is so vastly great, as many do pretend.
3. And for what strange effects soever, that are true and real, that do
follow upon the use of words, charms, characters, rhythms, and the like,
we do confidently affirm, that they are effected by lawful and natural
means, but withal that of this sort in this age, few or none are found
out that are efficacious. But that error, credulity, ignorance and
superstition do put great force, and stress upon these things, when
really they produce no effects at all.
* * * * *
_The Alarm that the_ Pendle-forest _Witches gave to all this Kingdom,
that they were sent for to_ London, _great sums gotten at the_ Fleet _to
shew them, and publick Plays acted thereupon; and the Original
Examination coming lately to the Authors hand, it is desired the Reader
will after these words Page 277. line 4._ [and had incouragement by the
adjoining Magistrates] _peruse these following Depositions_, viz.
_The Examination of_ Edmund Robinson _Son of_ Edmund Robinson _of_
Pendle-forest _eleven years of age, taken at_ Padham _before_ Richard
Shutleworth _and_ John Starkey _Esquires, two of his Majesties Justices
of the Peace within the County of_ Lancaster, _the_ 10^{th} _day of_
February, 1633.
“Who upon Oath informeth, being examined concerning the great meeting of
the Witches of _Pendle_, saith that upon _All-Saints-day_ last past, he
this Informer being with one _Henry Parker_ a near door-neighbour to him
in _Wheatleylane_, desired the said _Parker_ to give him leave to gather
some Bulloes which he did; In gathering whereof he saw two Grayhounds,
_viz._ a black and a brown; one came running over the next field towards
him, he verily thinking the one of them to be Mr. _Nutters_, and the
other to be Mr. _Robinsons_, the said Gentlemen then having such like.
And saith, the said Grayhounds came to him, and fawned on him, they
having about their necks either of them a Collar, unto each of which was
tied a string: which Collars (as this Informer affirmeth) did shine like
Gold. And he thinking that some either of Mr. _Nutters_ or Mr.
_Robinsons_, Family should have followed them; yet seeing no body to
follow them, he took the same Grayhounds thinking to course with them.
And presently a Hare did rise very near before him. At the sight whereof
he cried, Loo, Loo, Loo: but the Doggs would not run. Whereupon he being
very angry took them, and with the strings that were about their
Collars, tied them to a little bush at the next hedge, and with a switch
that he had in his hand he beat them. And in stead of the black
Grayhound one _Dickensons_ Wife stood up, a Neighbour whom this Informer
knoweth. And instead of the brown one a little Boy, whom this Informer
knoweth not. At which sight this Informer being afraid, endeavoured to
run away: but being stayed by the Woman (_viz._) by _Dickensons_ Wife,
she put her hand into her pocket, and pulled forth a piece of Silver
much like to a fair shilling, and offered to give him it to hold his
tongue and not to tell: which he refused, saying, Nay thou art a Witch.
Whereupon she put her hand into her pocket again, and pulled out a thing
like unto a Bridle that gingled, which she put on the little Boyes head:
which said Boy stood up in the likeness of a white Horse, and in the
brown Grayhounds stead. Then immediately _Dickensons_ Wife took this
Informer before her upon the said Horse and carried him to a new house
called _Hoarstones_ being about a quarter of a mile off. Whither when
they were come, there were divers persons about the door, and he saw
divers others riding on Horses of several colours towards the said
House, who tied their Horses to a hedge near to the said House. Which
persons went into the said House, to the number of threescore or
thereabouts, as this Informer thinketh, where they had a fire, and meat
roasting in the said House, whereof a young Woman (whom this Informer
knoweth not) gave him Flesh and Bread upon a Trencher and Drink in a
Glass, which after the first tast he refused and would have no more, but
said, it was naught.
“And presently after, seeing divers of the said company going into a
Barn near adjoining, he followed after them, and there he saw six of
them kneeling, and pulling all six of them six several ropes, which were
fastened or tied to the top of the Barn. Presently after which pulling,
there came into this Informers sight flesh smoaking, butter in lumps,
and milk as it were flying from the said ropes. All which fell into
basons which were placed under the said ropes. And after that these six
had done, there came other six which did so likewise. And during all the
time of their several pulling they made such ugly faces as scared this
Informer, so that he was glad to run out and steal homewards: who
immediately finding they wanted one that was in their company, some of
them ran after him near to a place in a High-way called _Boggard-hole_,
where he this Informer met two Horsemen. At the sight whereof the said
persons left following of him. But the foremost of those persons that
followed him, he knew to be one _Loind_’s Wife: which said Wife together
with one _Dickensons_ Wife, and one _Jennet Davies_ he hath seen since
at several times in a Croft or Close adjoining to his Fathers house,
which put him in great fear. And further this Informer saith, upon
_Thursday_ after _Newyears-day_ last past, he saw the said _Loind_’s
Wife sitting upon a cross piece of wood being within the Chimney of his
Fathers dwelling house: and he calling to her, said Come down thou
_Loynd_’s Wife. And immediately the said _Loynd_’s Wife went up out of
his sight. And further this Informer saith, that after he was come from
the company aforesaid to his Fathers house, being towards evening, his
Father bad him go and fetch home two Kine to seal. And in the way in a
field called the _Ellers_, he chanced to hap upon a Boy, who began to
quarrel with him, and they fought together, till the Informer had his
ears and face made up very bloody by fighting, and looking down he saw
the Boy had a cloven foot. At which sight he being greatly affrighted,
came away from him to seek the Kine. And in the way he saw a light like
to a Lanthorn towards which he made haste, supposing it to be carried by
some of Mr. _Robinsons_ people; but when he came to the place, he only
found a Woman standing on a Bridge, whom when he saw he knew her to be
_Loind_’s Wife, and knowing her he turned back again: and immediately he
met with the aforesaid Boy, from whom he offered to run, which Boy gave
him a blow on the back that made him to cry. And further this Informer
saith, that when he was in the Barn, he saw three Women take six
Pictures from off the beam, in which Pictures were many Thorns or such
like things sticked in them, and that _Loynd_’s Wife took one of the
Pictures down, but the other two Women that took down the rest he
knoweth not. And being further asked what persons were at the aforesaid
meeting, he nominated these persons following, _viz._ _Dickensons_ Wife,
_Henry Priestleys_ Wife, and his Lad, _Alice Hargreene_ Widow, _Jane
Davies_, _William Davies_, and the Wife of _Henry Fackes_, and her Sons
_John_ and _Miles_, the Wife of _Denneries_, _James Hargreene_ of
_Marsdead_, _Loynd_’s Wife, one _James_ his Wife, _Saunders_ his Wife,
and _Saunders_ himself _sicut credit_, one _Laurence_ his Wife, one
_Saunder Pyn_’s Wife of _Barraford_, one _Holgate_ and his Wife of
_Leonards_ of the West close.”
Edmund Robinson _of_ Pendle _Father of the aforesaid_ Edmund Robinson
_Mason informeth_,
“That upon _All-Saints-day_ last he sent his Son the aforesaid Informer
to fetch home two Kine to seal, and saith that his Son staying longer
than he thought he should have done, he went to seek him, and in seeking
of him heard him cry pitifully, and found him so affrighted and
distracted, that he neither knew his Father, nor did know where he was,
and so continued very near a quarter of an hour before he came to
himself. And he told this Informer his Father all the particular
passages that are before declared in the said _Robinson_ his Sons
information.”
_Richard Shutleworth._
_John Starkey._
_FINIS._
[Illustration: Fleuron]
The Printer desires the Reader to excuse some literal faults, as
_Nandeus_ for _Naudeus_, _Libanius_ for _Libavius_, and the like, the
Author writing a very small hand, and living at great distance that his
perusal could not be gotten.
[Illustration: Fleuron]
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