The displaying of supposed witchcraft

by John Webster

CHAP. XVII.

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.

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.

Ibid. p. 554.

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.

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.

Cent. Problem. Decad. 2. p. 38.

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.

De abdit. rer. caus. l. 1. c. 11. p. 65.

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.”

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.

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.

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.

Hist. 2.

De Medic. Histor. mirab. lib. 2 c. 1. p. 26.

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.”

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.

Hist. 3.

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.”

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.

Hist. 4.

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.

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.”

Hist. 6.

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.

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.

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.”

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.

Histor. Natur. lib. 28. c. 2. p. 397.

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.

Consid. 2.

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.”

Consid. 3.

Centur. 3. Curat. 14.

Hist. 1.

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.

Consid. 4.

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.

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.

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.

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.

Reason 3. against this opinion.

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.

Reason 4. against this opinion.

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.”

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.

Reason 6. against this opinion.

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.”

Reason 7. against this opinion.

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.”

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.

Argum. 1.

Matth. 17. 20.

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.

Argum. 2.

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.

Argum. 3.

De occulta Philos. lib. 3. c. 40 p. 419, & p. 137.

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.

Argum. 4.

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.

Consid. 1.

De mirab. pot. Art. & Nat. c. 2.

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.”

Consid. 2.

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.

Confid. 3.

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.

Confid. 4.

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.”

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.

Argum. 1.

Numb. 6. 27.

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.”

Explic. 2.

Psal. 58. 6.

Ut. supra.

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.”

Chirur. Minor. p. 78.

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.”

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.

Argum. 4.

Histor. Cent 2.

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.

Argum. 5.

1 Sam. 16. 14, 23.

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.

Argum. 6.

Vid. Athan. Kercher. l. magnet. mus. p. 761. &c.

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.

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.

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.

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.

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.

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.

Alphabet. Natur. p. 20.

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.

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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.

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.

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TRANSCRIBER’S NOTES

Page	Changed from	Changed to
[23]	Κρησμολόγος	χρησμολόγος
[24]	Herwerk	Hexenwerk
	Ƿɩcce-cƿeeꝼꞇ	Ƿɩcce-cꞃeeꝼꞇ
[92]	זָבָת	רָבָה
[93]	רָדַע	יָדַע
[108]	קסֵﬦ קְסָםוﬦ	קֹסֵם קְסָמִים
[110]	עֹבֵן	עֹנֵן
	κληδονηζόμενος	κληδονιζόμενος
[111]	וּמְנחֵשׁ	וּמְנַחֵשׁ
[113]	וּמְכַשֵּׁת Umechascheth	וּמְכַשֵּׁף Umechascheph
	כּשֵּׁת Coscheth	כֹּשֵּׁף Coscheph
[114], [117]	Burtorsius	Buxtorsius
	כַשְפִוﬦ	כַשְּׁפִים
[115]	וּנְשָפֶוחָ	וּכְשָׁפֶיהָ
[118]	Gauberers, dess Beschwerers der wol besch weren fan	Zauberers, dess Beschwerers der wol besch weren kan
[120]	וְשֹּׁאֵל אוֹב	וְשֹׁאֵל אוֹב
[128]	חָאבוֹת	הָאבוֹת
	בַעֲלַה אוֹב	בַּעֲלַת אוֹב
	בַעֲלַה כְשָׁפיִﬦ	בַּעֲלַת כְּשָׁפִים
[129]	וְעֳשָׂה אוֹב	וְעָשָׂה אוֹב
	עָשָׂת	עָשָׂה
[130]	עִפְעֵת	צַפְצֵף
[131]	וִדְעֹבִי	יִדְּעֹנִי
	וָדַע	יָדַע
[132]	הַרטֻמּיﬦ	חַרְטֻמִּים
	הֶרֶט	חֶרֶט
	אָטַﬦ	אָטַם
[133]	לָהַש	לָחַשׁ
[135]	הָאִטִּיﬦ	הָאִטִּים
	אַשָּף	אַשָּׁף
[136]	הֳכְםָה	חָכְמָה
	חָכַﬦ	חָכַם
[146]	דֶמֶשׂ	רֶמֶשׂ
	דָמַשׂ	רָמַשׂ
[172]	resurrexerumt	resurrexerunt
[178]	כשא	נשא
[193]	ὁρισμένη	ὡρισμένῃ
[211]	בָּדָא	בָּרָא
[223]	πονηροὺς	πονυροὺς

1. Silently corrected obvious typographical errors and variations in spelling.
2. Retained archaic, non-standard, and uncertain spellings as printed.