Preface

=Demonologia;= OR, NATURAL KNOWLEDGE REVEALED. W. WILSON, PRINTER, 57, SKINNER-STREET, LONDON. [Illustration: Spooky illustration] DEMONOLOGIA; OR, NATURAL KNOWLEDGE REVEALED; BEING AN EXPOSÉ OF =Ancient and Modern Superstitions,= CREDULITY, FANATICISM, ENTHUSIASM, & IMPOSTURE, AS CONNECTED WITH THE DOCTRINE, CABALLA, AND JARGON, OF AMULETS, APPARITIONS, ASTROLOGY, CHARMS, DEMONOLOGY, DEVILS, DIVINATION, DREAMS, DEUTEROSCOPIA, EFFLUVIA, FATALISM, FATE, FRIARS, GHOSTS, GIPSIES, HELL, HYPOCRITES, INCANTATIONS, INQUISITION, JUGGLERS, LEGENDS, MAGIC, MAGICIANS, MIRACLES, MONKS, NYMPHS, ORACLES, PHYSIOGNOMY, PURGATORY, PREDESTINATION, PREDICTIONS, QUACKERY, RELICS, SAINTS, SECOND SIGHT, SIGNS BEFORE DEATH, SORCERY, SPIRITS, SALAMANDERS, SPELLS, TALISMANS, TRADITIONS, TRIALS, &c. WITCHES, WITCHCRAFT, &c. &c. THE WHOLE UNFOLDING MANY SINGULAR PHENOMENA IN THE PAGE OF NATURE. =By J. S. F.= “The earth hath bubbles, as the water has, “And these are of them.” “All which, by long discourse, I’ll prove anon.” =London:= JOHN BUMPUS, 23, SKINNER-STREET. 1827. CONTENTS. Page _Observations on Ancient and Modern Superstitions, &c._ 1 _Proofs and Trials of Guilt in Superstitious Ages_ 9 _Astrology, &c._ 18 _Practical Astrology, &c._ 25 _Natural Astrology_ 26 _Judicial or Judiciary Astrology_ 27 Origin of Astrology 28 Astrological Schemes, &c. 29 Table of the Twelve Houses 30 Signs to the Houses of the Planets 32 Angles or Aspects of the Planets 33 The Application of Planets 34 Prohibition 35 Separation 35 Translation of Light and Virtue 35 Refrenation 35 Combustion 35 Reception 36 Retrogradation 36 Frustration 36 The Dragon’s Head and Tail 36 Climacteric 37 Lucky and Unlucky Days 39 Genethliaci 41 Genethliacum 42 Barclay’s Refutation of Astrology 43 _On the Origin and Imaginary Efficacy of Amulets and Charms, in the Cure of Diseases, Protection from Evil Spirits, &c._ 51 Definition of Amulets, &c. 56 Effect of the Imagination on the Mind, &c. 59 _History of Popular Medicines, &c.—How influenced by Superstition_ 67 _Alchemy_ 73 Origin, Objects, and Practice of Alchemy, &c. 81 _Alkahest, or Alcahest_ 85 _Magician_ 91 _Magi, or Mageans_ 96 _Magic, Magia, Mateia_ 99 Magic of the Eastern nations,—a brief View of the Origin and Progress of Magic, &c.— Chaldeans and Persians 101 Indians 109 Egyptians 110 Jews 115 _Prediction_ 123 _Fatalism, or Predestination_ 136 _Divination_ 142 Artificial Divination 142 Natural Divination 142 Axinomancy 143 Alectoromantia 143 Arithmomancy 144 Belomancy 144 Cleromancy 145 Cledonism 145 Coscinomancy 146 Capnomancy 146 Catoptromancy 147 Chiromancy 147 Dactyliomancy 148 Extispicium 148 Gastromancy 149 Geomancy 149 Hydromancy 150 Necromancy 150 Oneirocritica 150 Onomancy, or Onomamancy 152 Onycomancy, or Onymancy 154 Ornithomancy 155 Pyromancy 155 Pyscomancy, or Sciomancy 155 Rhabdomancy 156 _Oracle_ 157 _Ouran, or Uran, Soangus_ 163 _Dreams, &c._ 164 Brizomancy 164 Origin of interpreting Dreams 164 Opinions on the cause of Dreams 166 _Fate_ 168 _Physiognomy_ 171 _Apparitions_ 178 _Deuteroscopia, or Second-sight_ 194 _Witches, Witchcraft, Wizards, &c._ 204 Witchcraft proved by Texts of Scripture 225 Dr. More’s Postscript 226 The Confessions of certain Scotch Witches, taken out of an authentic copy of their Trial at the Assizes held at Paisley, in Scotland, Feb. 15, 1678, touching the bewitching of Sir George Maxwell 259 Depositions of certain persons, agreeing with confessions of the above-said witches 264 The Confession of Agnes Sympson to King James 267 The White Pater-noster 270 The Black Pater-noster 270 _Sorcery_ 272 _Sortes—Sortilegium_ 273 _Sibyls_ 282 _Talismans_ 283 _Philters, Charms, &c._ 285 _Hell_ 286 _Inquisition_ 297 Inquisition, or the Holy Office 297 _Demon_ 307 _Demonology_ 308 Derivation of the strange and hideous forms of Devils, &c. 315 The Narrative of the Demon of Tedworth, or the disturbances at Mr. Monpesson’s house, caused by Witchcraft and Villainy of a Drummer 338 _The Demon of Jedburgh_ 355 _The Ghost of Julius Cæsar_ 360 The Ghosts of the slain at the Battle of Marathon 360 Familiar Spirit, or ancient Brownie 361 _Gipsies—Egyptians_ 362 _Jugglers, their Origin, Exploits, &c._ 378 _Legends, &c.—Miracles, &c._ 393 _Monks and Friars.—Saints and Hermits_ 405 Of the Hermit of the Pillar—(St. Simeon Stylites, St. Telesephorus, St. Syncletia) 427 _Holy Relique-Mania_, &c. &c. &c. 431 PREFACE. Among the multifarious absurdities and chicaneries, which at different _epocha_ of society have clung to, and engaged the attention of man, absorbing, as it were, his more active intelligence, the marvellous and the ridiculous have alternately and conjointly had to contend for pre-eminence; that, whether it were a mountain in the moon or a bottle conjuror; a live lion stuffed with straw or a mermaid; a Cocklane ghost or a living skeleton; a giant or a pigmy; the delusive bait has invariably been swallowed with avidity, and credited with all the solemnity of absolute devotion. If we look back towards what are called the dark ages of the worlds that is, at times when men were mere _yokels_, and when the reins of tyranny, superstition and idolatry, were controlled by a few knowing ones, we shall see the human mind at its lowest ebb of debasement, grovelling either under the lash of despotism, or sunk beneath the scale of human nature by the influence of priestcraft,—a time, when the feelings of men were galloped over, rough shod, and the dignity of the creation trampled under foot with impunity and exultation, by a state of the most passive and degenerate servility: how much must it now excite our wonder and admiration of that supreme Providence, who, in his merciful consideration for the frailest of mortals, by a variety of ways and means best suited to his omnipotent ends, has dragged us gradually, and, as it were, reluctantly to ourselves, from darkness to daylight, by extinguishing the stench and vapour of the train oil of ignorance and superstition, lighting us up with the brilliant gas of reason and comparative understanding, while, under less despotic and more tolerant times, we are permitted the rational exercise of those faculties which formerly were rivetted to the floor of tyranny by the most humiliating oppression! The pranks of popes and priests, conjurors and fire-eaters, have comparatively fled before the piercings of the intellectual ray. Witches no longer untie the winds to capsise church-steeples, and “topple” down castles,—they no longer dance round the enchanted cauldron, invoking the “ould one” to propitiate their cantrip vows:—Beelzebub himself with his cloven foot is seldom if ever seen above the “bottom of the bottomless pit;” ghosts and apparitions are “jammed hard and fast” in the Red sea; demons of every cast and colour are eternally spellbound; legends are consigned to the chimney-corner of long winter-nights; miracles to the “_presto_, quick, change and begone!” of the nimble-fingered conjuror; and holy relics to the rosary of the bigot. Amulets and charms have lost their influence; saints are uncanonized, and St. Patrick, St. Dennis, & Co. are flesh and blood like ourselves; monks and holy friars no longer revel in the debauches of the cloister; the hermit returns unsolicited from the solitude of the desert, to encounter with his fellow-men; the pilgrim lays by his staff, leaves the Holy Land to its legitimate possessors, and the tomb of St. Thomas-à-Becket, to enjoy, unmolested, the sombre tranquillity of the grave. Quacks and mountebanks begin also to caper within a narrower sphere; to be brief, the word of command, to use a nautical phrase, has long been given, “every man to his station, and the cook to the fore-sheet,”—worldly occupations have superseded ultramundane speculations. Astrologers themselves, who once ruled the physical world, have long ago been virtually consigned to the grave of the Partridges; and floods and storms are found to be phenomena perfectly consistent with the natural world. We also know that the sun is stationary, that the moon is not made of green cheese, and that there are stars yet in the firmament which the centifold powers of the telescope of a Herschell will never be able to explore. The Reformation, which originated in the trammels of vice itself, gave the Devil in hell and his agents on earth, such a “_belly-go-fister_,” that they have never since been able to come to the scratch, but in such a petty larceny-like manner, as to set all their demonological efforts at defiance. This is the first time “old Nick” was ever completely floored; though, it would appear, from the recent number of new churches, built no doubt with the pious intention of keeping him in abeyance, that he has latterly been making a little head-way;—these, however, with the “Holy alliance,” like stern-chasers on a new construction, should the “ould one” attempt to board us again in the smoke of superstition, will, without much injury to the hull of the church, pitch him back to Pandemonium, there to exhaust his demonological rage in the sulphuretted hydrogen of his own hell; while the lights of revealed religion, emanating from these soul-saving foundations, like Sir Humphrey Davy’s safety-lamp, will give us timely warning of the choke-damp of damnation before it have time to explode about our ears. It behoves us, nevertheless, to pray that we may merit this protection, and to watch, for we know not at what hour the _cracksman_ may pay us an unwelcome visit; for, whatever pampered hypocrites and mercenary prayer-mongers may pretend to the contrary, our worldly goods, although but of a temporary and perishable nature, are as essential to our existence and respectability here below, as our spiritual faith is necessary to our heavenly and eternal happiness above, however unequal the comparison. Among the creatures of the Devil, no one has a more decent claim to his clemency, than the caterwauling canting hypocrite. The hypocrite is a genus to which a variety of species belong, the subdivisions of which are too numerous for our present purpose; we shall only therefore offer a few remarks on one kind of these vampyres, drawn from daily observation. If not absolutely gluttons, although many of them are _gourmands_ in excess, hypocrites are invariably fond of their ungodly guts, for which they are at all times ready to sacrifice their God, their King, their country and their friends. They have a stomach like a horse, and a reservoir like a brewer’s vat. The hypocrite of circumstances prays, or pretends to pray, in adversity, and swears in good earnest, like a trooper, in prosperity,—he is either a roaring bedlamite or a whining calf, a peevish idiot, a buffoon, or a disgusting bacchanal;—in short, he is capable of such derogatory pranks and extremes, that, as the occasion serves, he with equal facility rises from the bended knee of supplication to extend the hand of venality, aye, and of sensuality too, to the object of his latent and ungovernable concupiscence. His bloated chops, at one time, resemble a passive pair of bagpipes, while, at another, they are inflated with all the arrogance of beggarly pride and momentary superfluity. He is never ashamed to beg, and only afraid to steal—although equally adapted for the one as the other. A consummate, a brawling, and a suspicious egotist—he will hear no one but himself, no opinion but his own. In his own house he is a bear; in the house of another, a nuisance; and every where a _nil desideratum_. Self-eulogy is his most constant theme; and his loathsome flattery, either applied to himself or others, is invariably bespattered with the most _impious_ invocations of the Deity, to witness his rebellious professions of patience, submission, abstinence, and every other exotic virtue, which he knows only by name. His cant is of the basest and most servile description; and for the attainment of some object, however pitiful or paltry, important or consequential, he is the same venal wretch all over. Where his expectations are defeated, and the yearnings of his bowels unappeased, his sycophancy is succeeded by slander, impertinence, insult, and the most unfounded suspicion. The cringing, wriggling wretch, at length, having wormed himself through a world of unpitied degradation, filth, and obscenity, attempts, at the end of his career, to offer up to his God, what has been indignantly rejected by the Devil—he dies as he lived, a pauper, equally to fortune and fame—without one redeeming qualification to keep alive even his name, which is never mentioned unless mingled with that kindred contempt and insignificance to which it was by nature and existence so closely allied. Popular traditions are always worth recording; they illustrate traditions and exemplify manners: they tend to throw off the thraldom of the intellect of man, and stimulate him to exertions compatible with the intentions of his existence. It is with this view that the materials of which the following pages are composed, have been collected. Priestcraft, the foster-mother of superstition, is now sunk too far below the horizon ever to set again in our illumined hemisphere. The history of their former influence may, nevertheless, enlighten and amuse, as well as guard the tender ideas from receiving impressions calculated to stupify the reason and riper judgment; thus withdrawing the flimsy veil of error and credulity, by an exposure of those fallacies too often credited, because frequently passed over without the aid of investigation through the more refined medium of moral and physical research. =Demonologia.= OBSERVATIONS ON ANCIENT AND MODERN SUPERSTITIONS, &c. The mind of man is naturally so addicted to the marvellous, that, notwithstanding the brilliant eructations of knowledge that have been elicited and diffused out of chaotic darkness since the establishment of the Christian religion, and the revival of learning and the arts, the influence still of ancient superstition is by no means entirely annihilated. At the present period, however, it is principally confined to the uneducated portion of the community; although, at a more remote period, its limits were by no means so circumscribed. A belief in the existence of apparitions, witches, sorcerers, and magicians, is still credulously supported in many parts of the world, though less so in civilized Europe than in other countries, Lapland and some parts of Sweden and Norway excepted. But how much must it astonish us when we look back to the distant ages of Greece and Rome, the nurseries of the sciences and the arts, to find the greatest heroes and statesmen imbibing and fostering the same ridiculous prejudices, and strenuously cultivating the same belief, paying obedience to augurs, oracles, and soothsayers, on whose contradictory and equivocal inferences their prosperity or adversity was made to depend. In fact, little more than a century ago, do we not behold things still more extravagantly credulous and ferocious; namely, the burning of women for the imaginary crime of witchcraft, incidents of which we have given in the body of this work, a crime much more innocent than that of priestcraft, which triumphantly prevailed at the very same period, and which still holds the minds of thousands in subjection? A belief in judicial astrology was supported and cultivated by men remarkable for their extraordinary genius and talents. Legends, miracles, prophecies, &c. are relics of superstitious ages. What also is extraordinary, is, that few species of superstition, if any, originated with the _populace_. They were the inventions of barbarous ages before the dawn of reason—afterwards the fabrications of men actuated by ambition, and a desire to servilize the human mind. As regards the Romans only, a people whom we are taught from our infancy to respect, and who, indeed, in their better days, were truly venerable for their virtue and valour, what is there in their history more astonishing than their implicit belief in augury[1]? Their belief in omens or preternatural appearances of the heavenly bodies, in eclipses, comets, and dreadful thunder-storms, may be forgiven. They had made small progress in astronomy; they had not learnt that an eclipse is a matter of common calculation; and that storms are, in most cases, highly beneficial to the earth, and nowise connected with past or future events. But when we find them giving implicit credit to their priests, who thought proper to predict good or evil, merely from the appearance of the entrails of sacrificed animals, from the flight of birds, from chickens, foxes, &c. we are at a loss to conceive how a deception of this kind could have prevailed, without being detected and exposed by the good sense of the people. The mob alone, or the common soldiers and sailors, were not merely influenced by the reports of the augurs[2]; their kings or commanders undertook no expedition without consulting these oracles, and were always unsuccessful, if they confided so much in themselves as to disregard their opinions. In some cases, it is easy to suppose that they might have been in concert with the augurs, to promote some favourite point, to raise an enthusiasm in the people in their favour, or to inspire the soldiers with fortitude in some dangerous enterprise. But it is not so easy to suppose that this was always the case, because, upon the evidence of their historians, it appears that there was generally but little connexion between them; and that, although the people looked to the commander for _orders_, they regarded the augurs as superior beings who were to grant _success_. The art of augury the Romans had from the Tuscans, and the Tuscans from the Greeks, who probably derived it from the Chaldeans; but the progress of the art is as absurd as the origin of it is obscure. The only wonder is, that it had so much influence upon a people, in the whole of whose history we find so many brilliant examples of solid sense, of learning, and of eloquence. Their historians, who rank among the most learned of their writers, and of whose abilities we can even now be judges, gravely relate the process of consulting augury, and the success of it. Yet the augurs were men following one another in regular succession. Was there none to betray the secret? Was the art of juggling an hereditary secret without one interruption? Tyranny first broke the chain. When Rome was governed by tyrants, these despised augury, and prosecuted their wicked purposes, whatever might be the appearance of the entrails of an ox; and as they, no doubt, often succeeded in their enterprises, augury would naturally fall into disrepute. These circumstances, in the great chain of causes and events, would naturally pave the way for a more rational religion. We are indebted to Henry VIII. for the commencement of the reformation; but, if the pope would have sanctioned his lust and his extortion, that advantage would have probably been derived from a better sovereign. It is a circumstance no less remarkable, that, notwithstanding we read of the superstitions of the Greeks and Romans with wonder and some degree of contempt, we cannot acquit ourselves of having yet retained a very considerable portion Of the same superstitious spirit. We are even indebted to them for almost all our popular whims. A hare crossing the way—a person sneezing—stumbling—hearing strange voices—and the falling of salt upon the table, were all with them omens of good or evil, according to circumstances, and remain so with thousands at the present time, and in this enlightened country. Persons of otherwise no mean understanding have been greatly perplexed, and have even turned pale at such occurrences. To the above may be added, a coal starting from the fire[3]—the death-watch—the sediment of the sugar rising to the top of the tea-cup, and many others. We may also mention the success of those impostors, who pretend to calculate nativities (_see_ ASTROLOGY) and predict events; and the many foolish instances for belief in the success of lottery-tickets. Ignorant as the Romans were of a superintending Providence, and of the revealed will of the Divine Majesty, their trust in such omens was pardonable, and deceived as they were by the artifices of their soothsayers, who could contrive to _time_ their prophecies, and express them in such a manner that they should appear to be punctually fulfilled, we cannot wonder if the wisest among them were induced to place confidence in imposture. But that we should be as much attached to this species of divination is a weakness, than which there is none we ought more to blush at. Although we boast of our superior understanding, improved as it is by the knowledge of eighteen centuries, we are guilty of a weakness which is excusable only in an unenlightened heathen. This subject might, perhaps, be treated with the ridicule of satire, or the silence of contempt, but the more we consider it, the more we should be inclined to doubt the fact, that there can exist a human and reasonable being so weak, as to believe that futurity can be revealed by trifling events, or by the lowest of mankind, under the name of conjurors. But the fact cannot be doubted: cases of the kind occur every day; and the happiness of individuals and families often lies at the mercy of such impostors. Those who are addicted to this species of superstitious credulity are no doubt of that class of people who are called _well-meaning_, and would be greatly incensed were we to ask them whether they believed in the superintendence of a Divine Providence. They would answer, “Surely—God forbid we did not!” And yet, is it consistent with our received ideas, or with the revealed wisdom and perfections of the Deity, to suppose that he should declare that futurity is locked up from the penetration of mankind, and yet should reveal the events of it by the sediments of a cup of coffee, the flame of a candle, or the starting of a sulphureous coal? Is not this offering the greatest insult to him? A step farther, we have, indeed, gone, and but a step towards the very highest insult; we have supposed that he makes known the secrets of futurity to the meanest vagrants and impostors, to the men and women whom the magistrate very properly punishes as much against their foreknowledge as against their inclination. The impossibility of our acquiring by any means a knowledge of future events, and the miserable condition of human life if we had that knowledge, might be here insisted on; but they must be obvious to every thinking man. A better dissuasive from the credulity which is the subject of this discourse, would be to insist upon the gross and insulting impiety of endeavouring to pry into what the Deity has pronounced hidden and concealed, and that by agents the most mean and contemptible. Let those who are still credulous in the appearance of their coffee grounds, their spilling of salt, their passing under a ladder or scaffolding[4], and all the paraphernalia of the impostures of pretended divines, consider with what propriety, decency and respect, they can hereafter appeal to the Deity by the epithets of _all-seeing_ and _omniscient_; and when they have done that, let them reflect upon the dignity and importance of those agents, in whose revelations they confide, in preference to his decrees. Under the head of superstition may be ranked fatalism; for it follows from this dogma of faith, that all means of averting predestined events, that is, all future events whatever, are not only unavailing, but impious. It is manifest, that if this were consistently adhered to, every effort conducive to self-preservation, or even the common comforts and accommodations of life, would be paralysed; there would be no end to all the duties of social life; nay, to the very existence of the human species. Though this speculative principle, however, has never been able entirely to overpower and extinguish the feelings and dictates of nature to this extent, except among a few fantastical maniacs, there are proofs enough in the history of mankind of its pernicious practical effects. One of the most conspicuous examples of this, is found among the professors of the Mahomedan faith, in their abstaining from the means of stopping the progress of the plague. Among Christian sects, professing this doctrine, the like evils have arisen in an inferior degree, as exemplified in the opposition which the inoculation of the small-pox met with from this religious prejudice. _See Sir Gilbert Blane’s Elements of Medical Logic, page 208._ PROOFS AND TRIALS OF GUILT IN SUPERSTITIOUS AGES. It were well, perhaps, did the cruelties practised in former ages lay generally at the door of superstition. The extraordinary trials to which those suspected of any guilty action were conducted with many devout ceremonies, by the ministers of religion, were declared to be the judgments of God. The kinds of ordeal were various, _e. g._ holding in the hand a red hot bar; plunging the arm into boiling water; walking blindfold amidst burning ploughshares; passing through fires; challenging the accuser to single combat, when frequently the ablest champion was permitted to supply his place; swallowing a morsel of consecrated bread; swimming or sinking in a river for witchcraft, or, as it was called, weighing a witch; stretching out the arms before the cross, till the soonest wearied dropped his arms, and lost his estate, which was decided by this very short process, called _juidcium crucis_, &c. A dispute occurred between the Bishop of Paris and the Abbot of St. Denis, about the patronage of a monastery, and Pepin, surnamed the Short, not being able to pronounce upon their confused claims, decreed that it should be settled by one of these judgments of God: viz. _The judgment of the cross._ Each of the disputants chose a man, and both of the men appeared in the chapel, where they extended their arms in the form of a cross. The spectators, more orderly than those of the present day; still, although they watched every motion of the combatants with the most pious attention, the old English spirit, which rules so prevalently at the present period, was proof against every other consideration—they betted on the feat, first on one side, then on the other, according as the odds seemed to run in favour or against. The Bishop’s man was first tried; he let his arms drop and ruined his patron for ever. Though these trials might sometimes be evaded by the artifice of the priest, numerous, nevertheless, were the innocent victims who suffered from these superstitious practices. They were very frequent between the tenth and twelfth century. William Rufus, having accused Hildebert, the Bishop of Mans, of high treason, was on the verge of submitting to one of these trials, when he was convinced by Ives, Bishop of Chartres, that they were against the canons of the constitution of the church, and adds, that in this manner “_Innocentiam defendere, est innocentiam perdere_.” In 1066 an abbot of St. Aubin of Angers, having refused to present a horse to the viscount of Tours, which the viscount claimed in right of his lordship, whenever an abbot first took possession of that abbey; the ecclesiastic offered to justify himself by the trial of the ordeal, or by duel, for which purpose he proposed to find a substitute. The duel was first agreed to by the viscount; but, reflecting that these combatants, though sanctioned by the church, depended solely on the address or vigour of the adversary, and consequently could afford no substantial proof of the equity of his claim, he proposed to compromise the matter in a manner which strongly characterised these times: he surrendered his claim, on condition that the abbot should not forget to mention him, his wife, and his brothers, in his prayers! As the orisons appeared to the abbot of comparatively little value with the horse, the proposal was accepted. In the tenth century the right of representation was not settled: it was a question whether a son’s sons ought to be accounted among the children of the family, and succeed equally with their uncles, if their fathers happened to die while their grandfathers survived. This point was decided by one of these combats. The champion in behalf of the right of children to represent their deceased father, proved victorious. It was then established by a perpetual decree, that they should from that time forward share in the inheritance along with their uncles. In the eleventh century, the same mode was adopted, to decide between two rival liturgies! A couple of knights, clad in complete armour, were the tests to decide which was the true and authentic liturgy. The capitularies of Dagobert say, that if two neighbours dispute respecting the boundaries of their possessions, let a piece of turf of the contested land be dug up by the judge, and brought by him into the court, and the two parties shall touch it with the points of their swords, calling on God to witness their claims: after this, let them combat, and let victory prove who is right or who is wrong. In these combats in Germany, a solemn circumstance was practised in these judicial combats. In the midst of the lists they placed a _bier_; by the side of which stood the accuser and the accused, one at the head and the other at the foot, where they leaned in profound silence for some time before the combat commenced. In his preface to Way’s Fableaux, Mr. Ellis shews how faithfully the manners of the age are painted in these ancient tales, by observing the judicial combat introduced by a writer of the 14th century, who, in his poem, represents Pilate as challenging Jesus Christ to _single combat_; and another, who describes the person who pierced the side of Christ as a knight who jousted with Jesus. It appears that judicial combat was practised by the Jews. Whenever the Rabbins had to decide on a dispute about property between two parties, neither of which could produce evidence to substantiate the claim, it was terminated by single combat. The Rabbins were impressed with a notion that consciousness of right would give additional confidence and strength to the rightful possessor. It may, however, be more philosophical to observe, that such judicial combats were more frequently favourable to the criminal than to the innocent, because the bold wicked man is usually more ferocious and hardy than he whom he singles out as his victim, and who only wishes to preserve his own quiet enjoyments: in this case the assailant is the most terrific opponent. Those who were accused of robbery in these times were put to trial by a piece of barley bread, on which the mass had been performed; and if the accused could not swallow it, they were declared guilty. This mode of trial was improved by adding to the _bread_ a slice of _cheese_; and such was their credulity and dependance on heaven in these ridiculous trials, that they were very particular in this holy _bread_ and _cheese_, called the _corsned_. The bread was to be of unleavened barley, and the cheese made of ewes milk in the month of May[5]. The _bleeding of a corpse_ was another proof of guilt in superstitious ages; nor is the custom yet entirely abolished. If a person were murdered, it was believed, that at the touch or approach of the murderer, the blood gushed out from various parts of the body. By the side of the bier, if the smallest change was perceptible in the eyes, mouth, feet or hands of the corpse, the murderer was conjectured to be present, and many innocent persons doubtless must have suffered death from this idle chimera; for when a body is full of blood, warmed by a sudden external heat and symptoms of ensuing putrefaction, some of the blood vessels will burst, as they will all in time. This practice was once allowed in England, and is still looked on in some of the uncivilized parts of these kingdoms as a means of detecting the criminal. It forms a rich picture in the imagination of our old writers; and their histories and ballads are laboured into pathos by dwelling on the suppositious phenomenon. All these absurd institutions, Robertson observes, cherished and inculcated, form the superstitions of the age believing the legendary histories of those saints who crowd and disgrace the Roman calendar. These fabulous miracles had been declared authentic by the bulls of the Popes, and the decrees of Councils—they were greedily swallowed by the populace; and whoever believed that the Supreme Being had interposed miraculously on those trivial occasions mentioned in legends, could not but expect his intervention in matters of greater importance when solemnly referred to his decision. Besides this ingenious remark, the fact is, that these customs were a substitute for written laws, which that barbarous period had not; and as it is impossible for any society to exist without _laws_, the ignorance of the people had recourse to these customs, which bad and absurd as they were, served to terminate controversies which might have given birth to more destructive practices. Ordeals are, in fact, the rude laws of a barbarous people, who have not obtained a written code, and not advanced enough in civilization, to embrace the refined investigations, the subtle distinctions, and elaborate inquiries, which are exacted by a Court of Law. It may be presumed, that these ordeals owe their origin to that one of Moses, called the “Waters of Jealousy.” The Greeks also had ordeals, for we read in the Antigonus of Sophocles, that the soldiers offer to prove their innocence by handling red hot iron, and walking between fires. One cannot but smile at the whimsical ordeals of the Siamese. Among other practices to discover the justice of a cause, civil or criminal, they are particularly attached to the use of certain consecrated purgative pills, which the contending parties are made to swallow. He who retains them longest, gains his cause! The practice of giving Indians a consecrated grain of rice to swallow, is known to discover the thief in any company, by the contortions and dismay evident on the countenance of the real thief. In the middle ages they were acquainted with secrets to pass unhurt these secret trials: one is mentioned by Voltaire for undergoing the ordeal of boiling water; and this statement is confirmed by some of our late travellers in the East. The Mevleheh dervises can hold red hot iron between their teeth. Such artifices have been often publicly exhibited at Paris and London. On the ordeal of the Anglo-Saxons, Mr. Sharon Turner observes, that the hand was not to be immediately inspected, and was left to the chance of a good constitution to be so far healed during three days (the time they required to be bound up and sealed, before it was examined) as to discover those appearances when inspected, which were allowed to be satisfactory. There was also much preparatory training, suggested by the more experienced: besides, the accused had an opportunity of _going alone into the church_, and making _terms_ with the priest. The few spectators were always at a distance; and cold iron or any other inoffensive substance might be substituted, and the fire diminished at the moment. There can be no doubt they possessed these secrets and medicaments, which they always took care to have ready at hand, that they might pass through these trials in perfect security. There is an anecdote of these times given by Camerarius, in his “Horæ Subscecivæ,” which may serve to show the readiness of this apparatus. A rivalship existed between the Austin Friars and the Jesuits. The Father-general of the Austin Friars was dining with the Jesuits; and on the table being removed, he entered into a formal discourse of the superiority of the monastic order, and charged the Jesuits, in unqualified terms, with assuming the title of “Fratres,” while they held not the three vows, which other monks were obliged to consider as sacred and binding. The general of the Austin Friars was very eloquent and very authoritative: and the superior of the Jesuits was very unlearned, but not quite half a fool. He was rather careless about entering the list of controversy with the Austin Friar, but arrested his triumph by asking him if he would see one of his Friars who pretended to be nothing more than a Jesuit, and one of the Austin Friar’s who religiously performed the above-mentioned three vows, show instantly which of them would be the readiest to obey his superiors? The Austin Friar consented. The Jesuit then turning to one of his brothers, the Holy Friar Mark, who was waiting on them, said, “Brother Mark, our companions are cold; I command you, in virtue of the holy obedience you have sworn to me, to bring here instantly out of the kitchen fire, and in your hands, some burning coals, that they may warm themselves over your hands.” Father Mark instantly obeys, and to the astonishment of the Austin Friars, brought in his hands a supply of red burning coals, and held them to whoever thought proper to warm himself; and at the command of his superior, returned them to the kitchen hearth. The general of the Austin Friars, with the rest of his brethren, stood amazed; he looked wistfully on one of his monks, as if he wished to command him to do the like; but the Austin Monk, who perfectly understood him, and saw this was not a time to hesitate, observed,—“Reverend Father, forbear, and do not command me to tempt God! I am ready to fetch you fire in a chafing dish, but not in my bare hands.” The triumph of the Jesuits was complete; and it is not necessary to add, that the miracle was noised about, and that the Austin Friars could never account for it, notwithstanding their strict performance of the three vows. ASTROLOGY, &c. “This is the excellent foppery of the world, that when we are sick in fortune (often the surfeit of our own behaviour) we make guilt of our disasters, the sun, the moon, and the stars; as if we were villains by necessity; fools by heavenly compulsion; knaves, thieves, and treachers (traitors), by spherical predominance; drunkards, liars, and adulterers, by an inforced obedience of planetary influence; and all that we are evil in by a Divine thrusting on; an admirable evasion of whoremaster to lay his goatish disposition to the charge of a star! My father compounded with my mother under the Dragon’s tail; and my nativity was under _Ursa Major_; so that it follows, I am rough and lecherous.—Tut, I should have been that I am, had the maidenliest star in the firmament twinkled at my bastardizing.”—SHAKSPEARE. It is a singular fact, that men the most eminent for their learning were those who indulged most in the favourite superstition of judicial Astrology; and as the ingenious Tenhove observes, whenever an idea germinates in a learned head, it shoots with additional luxuriance. At the present time, however, a belief in judicial Astrology can only exist in the people, who may be said to have no belief at all; for mere traditional sentiments can hardly be said to amount to a belief. It is said that Dr. Fludd[6] was in possession of the MSS. of Simon Forman, the Astrologer. We have seen that the studies of Mathematics, Astronomy, and Medicine, were early united in several persons connected with the faculty of medicine. Real Astronomy gave birth to judicial Astrology; which offering an ample field to enthusiasm and imposture, was eagerly pursued by many who had no scientific purpose in view. It was connected with various juggling tricks and deceptions, affected an obscure jargon of language, and insinuated itself into every thing in which the hopes and fears of mankind were concerned. The professors of this pretended science were at first generally persons of mean education, in whom low cunning supplied the place of knowledge. Most of them engaged in the empirical practice of physic, and some, through the credulity of the times, even arrived at a degree of eminence in it; yet since the whole foundation of their art was folly and deceit, they nevertheless gained many proselytes and dupes, both among the well-informed and the ignorant. When Charles the First was confined, Lilly, the famous Astrologer, was consulted for the hour that should favour his escape. A story, which strongly proves how much Charles II. was bigoted to judicial astrology, and whose mind was certainly not unenlightened, is recorded in Burnet’s History of his own times. The most respectable characters of the age, Sir William Dugdale, Elias Ashmole, Dr. Grew, and others, were members of an astrological club[7]. Congreve’s character of Foresight, in Love for Love, was then no uncommon person, though the humour now is scarcely intelligible. Dryden cast the nativities of his sons; and, what is remarkable, his prediction relating to his son Charles, was accomplished. This incident is of so late a date, one might hope it would have been cleared up; but, if it be a fact, it must be allowed that it forms a rational exultation for its irrational adepts. In 1670, the passion for horoscopes and expounding the stars, prevailed in France among the first rank. The new-born child was usually presented naked to the astrologer, who read the first lineaments in its forehead, and the transverse lines in its hands, and thence wrote down its future destiny. Catherine de Medicis brought Henry IV. then a child, to old Nostradamus, whom antiquaries esteem more for his Chronicle of Provence than for his vaticinating powers. The sight of the reverend seer, with a beard which “streamed like a meteor in the air,” terrified the future hero, who dreaded a whipping from so grave a personage. Will it be credited, that one of these magicians, having assured Charles IX. that he would live as many days as he should turn about on his heels in an hour, standing on one leg, that his Majesty every morning performed that solemn exercise for an hour; the principal officers of the court, the judges, the chancellors, and generals, likewise, in compliment, standing on one leg, and turning round! It has been reported of several famous for their astrological skill, that they have suffered a voluntary death merely to verify their own predictions: this has been said of Cardan, and Burton the author of the Anatomy of Melancholy. It is curious to observe the shifts to which astrologers are put when their predictions are not verified. Great winds were predicted, by a famous adept, about the year 1586. No unusual storms, however, happened. Bodin, to save the reputation of the art, applied it as a figure to some _revolutions_ in the state, and of which there were instances enough at that moment. Among their lucky and unlucky days, they pretend to give those of various illustrious persons and of families. One is very striking:—Thursday was the unlucky day of our Henry VIII. He, his son Edward VI. Queen Mary, and Queen Elizabeth, all died on a _Thursday_! This fact had, no doubt, great weight in this controversy of the astrologers with their adversaries. The life of Lilly, the astrologer, written by himself, is a curious work. He is the _Sidrophel_ of Butler. It contains so much artless narrative, and at the same time so much palpable imposture, that it is difficult to know when he is speaking what he really believes to be the truth. In a sketch of the state of astrology in his day, those adepts, whose characters he has drawn, were the lowest miscreants of the town. They all speak of each other as rogues and impostors. Such were Booker, George Wharton, Gadbury, who gained a livelihood by practising on the credulity of even men of learning so late as in 1650, to the 18th century. In Ashmole’s life an account of these artful impostors may be found. Most of them had taken the air in the pillory, and others had conjured themselves up to the gallows. This seems a true statement of facts. But Lilly informs us, that in his various conferences with _angels_, their voice resembled that of the Irish! The work is certainly curious for the anecdotes of the times it contains. The amours of Lilly with his mistress are characteristic. By his own accounts, he was a very artful man; and managed matters admirably which required deception and invention. In the time of the civil wars, astrology was in high repute. The royalists and the rebels had their _astrologers_ as well as their _soldiers_! and the predictions of the former had a great influence over the latter. On this subject, it may gratify curiosity to notice three or four works which bear an excessive price; a circumstance which cannot entirely be occasioned by their rarity; and we are induced to suppose, that we still have adepts in this science, whose faith must be strong, or whose scepticism weak. The Chaldean sages were nearly put to the route by a quarto park of artillery, fired on them by Mr. John Chamber, in 1691. Apollo did not use Marsyas more inhumanly than his scourging pen this mystical race, and his personalities made them feel more sore. However, a Norwich knight, the very Quixote of astrology, arrayed in the enchanted armour of his occult authors, encountered this pagan in a most stately carousal. He came forth with “A defence of Judiciall Astrologye, in answer to a treatise lately published by Mr. John Chamber. By Christopher Knight. Printed at Cambridge, 1603.” This is a handsome quarto of about 500 pages. Sir Christopher is a learned and lively writer, and a knight worthy to defend a better cause. But his Dulcinea had wrought most wonderfully on his imagination. This defence of this fanciful science, if science it may be called, demonstrates nothing, while it defends every thing. It confutes, according to the Knight’s own ideas: it alleges a few scattered facts in favour of astrological predictions, which may be picked up in that immensity of fabling which disgraces history. He strenuously denies, or ridicules, what the greatest writers have said against this fanciful art, while he lays great stress on some passages from obscure authors, or what is worse, from authors of no authority. The most pleasant part is at the close, where he defends the art from the objections of Mr. Chamber, by recrimination. Chamber had enriched himself by medical practice, and when he charges the astrologers by merely aiming to gain a few beggarly pence, Sir Christopher catches fire, and shews by his quotations, that if we are to despise an art by its professors attempting to subsist on it, or for the objections which may be raised against its vital principles, we ought by this argument most heartily to despise the medical science and medical men! He gives here all he can collect against physic and physicians, and from the confessions of Hippocrates and Galen, Avicenna and Agrippa, medicine appears to be a vainer science than even astrology! Sir Christopher is a shrewd and ingenious adversary; but when he says he only means to give Mr. Chamber oil for his vinegar, he has totally mistaken its quality. The defence was answered by Thomas Vicars, in his “Madnesse of Astrologers.” But the great work is by Lilly; and entirely devoted to the adepts. He defends nothing; for this oracle delivers his _dictum_, and details every event as matters not questionable. He sits on the tripod; and every page is embellished by a horoscope, which he explains with the utmost facility. This voluminous monument of the folly of the age, is a quarto, valued at some guineas! It is entitled, “Christian Astrology, modestly treated of in three Books, by William Lilly, student in Astrology, 2nd edition, 1659.” There is also a portrait of this arch rogue, and astrologer! an admirable illustration for Lavater! Lilly’s opinions, and his pretended science, were such favourites of the age, that the learned Gataker wrote professedly against this popular delusion. Lilly, at the head of his star-expounding friends, not only formally replied to, but persecuted Gataker annually in his predictions, and even struck at his ghost, when beyond the grave. Gataker died in July 1654, and Lilly having written in his Almanack of that year, for the month of August, this barbarous Latin verse:— Hoc in tumbo, jacet presbyter et nebulo! Here in this tomb lies a presbyter and a knave! He had the impudence to assert, that he had predicted Gataker’s death! But the truth is, it was an epitaph to the “lodgings to let:” it stood empty, ready for the first passenger to inhabit. Had any other of that party of any eminence died in that month, it would have been as appositely applied to him. But Lilly was an exquisite rogue, and never at a fault. Having prophesied, in his Almanack for 1650, that the parliament stood upon a tottering foundation, when taken up by a messenger during the night, he contrived to cancel the page, printed off another, and shewed his copies before the committee, assuring them that the others were none of his own, but forged by his enemies. PRACTICAL ASTROLOGY, &c. By the word Astrology (derived from the Greek αστηρ, _a star_, and λογος, _a discourse_,) is meant the art of prognosticating or foretelling events[8] by the ASPECTS, POSITIONS, and INFLUENCE of the HEAVENLY BODIES. By ASPECT is to be understood an angle formed by the rays of two planets meeting on earth, able to execute some natural power or influence; which may be better explained by the following table. CHARACTERS OF THE │ │ │ ═════════════════╤═════════════════╤═════════════════╤═════════════════ _Six Northern │_Six Southern │_Planets._ │_Aspects._ Signs._ │ Signs._ │ │ ─────────────────┴┬────────────────┴─┬───────────────┴─┬─────────────── ♈︎ Aries. │♎︎ Libra. │♄ Saturn. │☌ Conjunction. ♉︎ Taurus. │♏︎ Scorpio. │♃ Jupiter. │⚹ Sextile. ♊︎ Gemini. │♐︎ Sagittarius. │♂ Mars. │Δ Trine. ♋︎ Cancer. │♑︎ Capricorn. │☉ Sun. │☐ Quartile. ♌︎ Leo. │♒︎ Aquarius. │⦵ Earth. │☍ Opposition. ♍︎ Virgo. │♓︎ Pisces. │♀ Venus. │ │ │☿ Mercury. │ │ │☽ Luna. │ ═════════════════╧═════════════════╧═════════════════╧═════════════════ This art, or rather this conjectural science, is principally divided into NATURAL and JUDICIARY. NATURAL ASTROLOGY Is confined to the study of exploring natural effects, as CHANGE OF WEATHER, WINDS, STORMS, HURRICANES, THUNDER, FLOODS, EARTHQUAKES, and the like. In this sense it is admitted to be a part of natural philosophy. It was under this view that Mr. Goad, Mr. Boyle, and Dr. Mead, pleaded for its use. The first endeavours to account for the diversity of seasons from the situations, habitudes, and motions of the planets; and to explain an infinity of phenomena by the contemplation of the stars. The Honourable Mr. Boyle admitted, that all physical bodies are influenced by the heavenly bodies; and the Doctor’s opinion, in his treatise concerning the POWER OF THE SUN AND MOON, &c. is in favour of the doctrine. But these predictions and influences are ridiculed and entirely exploded by the most esteemed modern philosophers, of which the reader may have a learned specimen in ROHAULT’S _Tract. Physic._ pt. ii. c. 27. JUDICIAL OR JUDICIARY ASTROLOGY Is a further pretence to discover or foretel MORAL EVENTS, or such as have a dependence on the FREEDOM OF THE WILL. In this department of astrology we meet with all the idle conceits about the HORARY REIGN of planets, the DOCTRINE OF HOROSCOPES, the DISTRIBUTION OF THE HOUSES, the CALCULATION OF NATIVITIES, FORTUNES, LUCKY and UNLUCKY HOURS, and other ominous fatalities. The professors of this conjectural science maintain “that the Heavens are one great book, wherein God has written the history of the world; and in which every man may read his own fortune and the transactions of his time. This art, say they, had its rise from the same hands as Astronomy itself: while the ancient Assyrians, whose serene unclouded sky favoured their celestial observations, were intent on tracing the paths and periods of the heavenly bodies; they discovered a constant settled relation or analogy between them and things below; and hence were led to conclude these to be the _parcæ_, or fates or destinies, so much talked of, which preside at our birth, and dispose of our future fate.” The study of Astrology, so flattering to human curiosity, got early admission into the favour of mankind, especially of the weak, ignorant, and effeminate, whose follies induced the avaricious, crafty, and designing knaves, to recommend and promote it for their own private interest and advantage. _Origin of Astrology._ We meet with the first accounts of Astrology in Chaldea; and at Rome it was known by the name of the BABYLONISH CALCULATION; against which Horace very wisely cautioned his readers— —— nec Babylonios Tentaris numeros.—_Lib._ l. _od._ xi. that is, consult not the tables or planetary calculations used by Astrologers of Babylonish origin. This therefore was the opinion of the Romans on the subject of Astrology. Others have ascribed the invention of this deception to the Arabs: be this as it may, judicial Astrology has been too much used by the priests of all nations to increase their own power and emoluments. The Egyptians, the Chaldeans, the Greeks and Romans, furnish us with innumerable instances of the extent to which Astrology was carried for interested purposes. Brahmins in India, who take upon themselves to be the arbiters of good and evil hours, and who set an extravagant price upon their pretended knowledge of planetary influence and predictions, maintain their authority at the present day by similar means. Nor among the Christians, notwithstanding the enlightened era in which we live, are we without our Astrologers, as well as its admirers and advocates; for though they may not have all pursued and adopted the same technical method, still it is certain, that whoever pretends to discover future events by other means than through the light of Divine revelation, may be properly classed under the species of judicial Astrologers. _Astrological Schemes, &c._ Those who pretend to reduce the practice of Astrology to a system, present the world with certain schemes formed upon the ASPECTS of the planets, and attribute certain qualities or powers to each sign. Thus, to discover the influence of the heavens over the life of a person, they erect a THEME, at the given time of the moment the person was born, by which the Astrologers pretend to discover the star that presided, or in what part of the hemisphere it was placed, when the individual came into the world. The erection of this THEME they perform, or at least pretend to reform, with the assistance of the celestial globe, or planisphere, with regard to the fixed stars; but with respect to the planets, they do it with Astronomical tables. To accomplish these, they have recourse to a semi-circle, which they call POSITION, by which they represent the six great circles passing through the intersection of the Meridian and Horizon, and dividing the Equator into twelve equal parts. The spaces included between these circles, are what they call the twelve HOUSES; which they refer to the twelve triangles marked in their theme; placing six of those HOUSES above and six underneath the horizon. The first of the HOUSES under the horizon toward the East, they call the HOROSCOPE, or HOUSE OF LIFE; the second, the HOUSE OF WEALTH; the third, the HOUSE OF BROTHERS; the fourth, the HOUSE OF PARENTS, &c.; as is clearly expressed in the following lines: Vita, lucrum, fratres, genitor, natique Valetud, Uxor, Mors, pietas, et munia, amici inimici. Which, translated by some English students in Astrology, runs thus: The first house shews life, the second wealth doth give; The third how brethren, fourth how parents live; Issue the fifth; the sixth diseases bring; The seventh wedlock, and the eighth death’s sting; The ninth religion; the tenth honour shews; Friendship the eleventh, and twelfth our woes. _Table of the Twelve Houses._ Astrologers draw their table of the TWELVE HOUSES into a triple quadrangle prepared for the purpose, of which there are four principal angles, two of them falling equally upon the horizon, and the other two upon the meridian, which angles are sudivided into 12 triangles for the 12 houses, in which they place the 12 signs of the Zodiac, to each of which is attributed a particular quality,—viz. 1.— ARIES, denoted by the sign ♈︎, is, in their extravagant opinion, a masculine, diurnal, cardinal, equinoctial, easterly sign, hot and dry,—the day house of Mars. 2.— TAURUS, ♉︎, is a feminine, nocturnal, melancholy, bestial, furious sign—cold and dry. 3.— GEMINI, ♊︎, is a masculine sign, hot and moist, diurnal, aërial, human, double-bodied, &c. 4.— CANCER, ♋︎, is a feminine, nocturnal, phlegmatic sign, by nature cold and moist, the only house of Luna. 5.— LEO, ♌︎, is a sign, masculine, diurnal, bestial, choleric and barren; a commanding, kingly sign—hot and dry, the only house of the sun. 6.— VIRGO, ♍︎, is a feminine, nocturnal, melancholy, and barren sign. 7.— LIBRA, ♎︎, is a sign masculine, cardinal, equinoctial, diurnal, sanguine and human, hot and moist. 8.— SCORPIO, ♏︎, is a feminine, nocturnal, cold and phlegmatic northern sign. 9.— SAGITTARIUS, ♐︎, is a sign masculine, choleric, and diurnal, by nature hot and dry. 10.— CAPRICORN, ♑︎, is a feminine, nocturnal, melancholy, solstitial, moveable, cardinal, and southern sign. 11.— AQUARIUS, ♒︎, is a masculine, diurnal, fixed, sanguine, and human sign. 12.— PISCES, ♓︎, is a feminine, nocturnal, phlegmatic, northerly double-bodied sign, the last of the twelve. Having thus housed their signs and directed them in their operations, they afterwards come to enquire of their tenants, what planet and fixed stars they have for LODGERS, at the moment of the nativity of such person; from whence they draw conclusions with regard to the future incident of that person’s life. For if at the time of that person’s nativity they find Mercury in 27° 52 min. of Aquarius, and in the _sextile aspect_ of the horoscope, they pretend to foretel that that infant will be a person of great sagacity, genius, and understanding; and therefore capable of learning the most sublime sciences. Astrologers have also imagined, for the same ridiculous purpose, to be in the same houses different positions of the signs and planets, and from their different aspects, opposition and conjunction, and according to the rules and axioms they have prescribed to themselves and invented, have the sacrilegious presumption to judge, in _dernier resort_, of the fate of mankind, though their pretended art or science is quite barren either of proofs or demonstrations. _Signs to the Houses of the Planets._ The planets have allowed themselves each, except SOL and LUNA, two signs for their houses; to SATURN, Capricorn and Aquarius; to JUPITER, Sagittarius and Pisces; to MARS, Aries and Scorpio; to SOL, Leo; to VENUS, Taurus and Libra; to MERCURY, Gemini and Virgo; and to LUNA, Cancer. _Angles or Aspects of the Planets._ By their continual mutations among the twelve signs, the planets make several angles or aspects; the most remarkable of which are the five following, viz.— ☌ CONJUNCTION.—Δ TRINE.—☐ QUADRATE.—⚹ SEXTILE.—☍ OPPOSITION. A CONJUNCTION is when two planets are in one and the same degree and minute of a sign; and this, according to Astrological cant, either good or bad, as the planets are either friends or enemies. A TRINE is when two planets are four signs, or 120 degrees distant, as MARS in twelve degrees of ARIES, and SOL in twelve degrees of LEO. Here SOL and MARS are said to be in _Trine Aspect_. And this is an aspect of perfect love and friendship. A QUADRATE ASPECT is when two planets are three signs, or 90 degrees distant, as MARS in 10 degrees, and VENUS in 10 degrees of LEO. This particular aspect is of imperfect enmity, and Astrologers say, that persons thereby signified, may have jars at sometime, but of such a nature as may be perfectly reconciled. A SEXTILE ASPECT, is when two planets are two signs, or 60 degrees distant, as JUPITER in 15 degrees of Aries; and SATURN in 15 degrees of Gemini; here JUPITER is in a sextile aspect to SATURN. This is an aspect of friendship. An OPPOSITION is, when two planets are diametrically opposite, which happens when they are 6 signs, or 180 degrees (which is one half of the circle) asunder; and this is an aspect of perfect hatred. A PARTILE ASPECT, is when two planets are in a perfect aspect to the very same degree and minute. DEXTER ASPECTS, are those which are contrary to the succession of signs; as a planet, for instance, in Aries, casts its sextile _dexter_ to Aquarius. SINISTER ASPECT, is with the succession of signs, as a planet in Aries, for example, casts its sextile sinister in Gemini. In addition to these, Astrologers play a number of other diverting tricks; hence we read of the APPLICATION—PROHIBITION—TRANSLATION— REFRENATION—COMBUSTION—EXCEPTION—RETROGRADATION, &c. of planets. _The Application of Planets._ Application of the planets is performed by Astrologers in three different ways. 1. When a light planet, direct and swift in its motion, applies to a planet more ponderous and slow in motion; as Mercury in 8° of Aries, and Jupiter in 12° of Gemini, and both direct; here Mercury applies to a sextile of Jupiter, by direct application. 2. When they are both retrograde, as Mercury in 20° of Aries, and Jupiter in 15° of Gemini; here Mercury, the lighter planet, applies to the sextile aspect of Jupiter; and this is by retrogradation. 3. When one of the planets is direct, and the other retrograde; for example, if Mercury were retrograde in 18° of Aries, and Jupiter direct in 14° of Gemini; in this case Mercury applies to a sextile of Jupiter, by a retrograde motion. _Prohibition_, is when two planets are applying either by body or aspect; and before they come to their _partile_ aspect, another planet meets with the aspect of the former and prohibits it. _Separation_, is when two planets have been lately in conjunction, or aspect, and are separated from it. _Translation of Light and Virtue_, is when a lighter planet separates from the body or aspect of a heavier one, and immediately applies to another superior planet, and so translates the light and virtue of the first planet to that which it applies to. _Refrenation_, is when a planet is applied to the body or aspect of another; and, before it comes to it, falls retrograde, and so refrains by its retrograde motion. _Combustion._ A planet is said to be combust of Sol, when it is within 8° 30″ of his body, either before or after his conjunction: but Astrologers complain, that a planet is more afflicted when it is applying to the body of Sol, than when it is separating from combustion. _Reception_, is when two planets are in each other’s dignities, and it may either be by house, exultation, triplicity, or term. _Retrogradation_, is when a planet moves backward from 20° to 9°, 8°, 7°, and so out of Taurus into Aries. _Frustration_, is when a swift planet applies to the body or aspect of a superior planet; and before it comes to it, the superior planet meets with the body or aspect of some other planet. _The Dragon’s Head and Tail._ To the seven planets, viz. SATURN, JUPITER, MARS, SOL, VENUS, MERCURY, and LUNA; Astrologers add, two certain nodes or points, called the Dragon’s head, distinguished by this sign ☋, and the Dragon’s tail by ☊. In those two extremities of the beast, our students in Astrology place such virtues, that they can draw from thence wealth, honour, preferments, &c. enough to flatter the avarice, ambition, vanity, &c. of the fools who follow them. Sensible, however, that the admirers of this art support their principles and defend their doctrines by examples founded on their own experience and on the authority of history; there is no necessity for us here to expose the weakness and futility of their arguments. Tully’s proof will suffice; who, amidst the darkest clouds of superstition and ignorance, and in the very heyday of paganism and idolatry, and whilst religion itself seemed to countenance Astrology, inveighs severely against it in _Lib. 2, de devinat._ “_Quam multa ego Pompeis, quam multa Crasso, quam multa huic ipsi Cæsari a Chaldæis dicta memini, neminem eorum nisi senectute, nisi domi, nisi cum clantate esse moriturum? ut mihi per Mirum videatur quem quam extare, qui etiam nunc credastis, quorum predicta quotidie videat re et eventis refelli[9]._” _Climacteric._ Astrologers have used their best artifices, and employed all the rules of their art, to render those years of our age, which they call climacterics, dangerous and formidable. Climacterick from the Greek, κλιμακτης, which means by a scale or ladder, is a critical year, or a period in a man’s age, wherein, according to Astrological juggling, there is some notable alteration to arise in the body; and a person stands in great danger of death. The first climacterick, say they, is the seventh year of a man’s life; the rest are multiples of the first, as 21, 49, 56, 63, and 84; which two last are called the grand climactericks, and the danger more certain. Marc Ficinus accounts for the foundation of this opinion: he tells us there is a year assigned for each planet to rule over the body of a man, each in his turn; now Saturn being the most _maleficent_ (malignant) planet of all, every seventh year, which falls to its lot, becomes very dangerous; especially those of 63 and 84, when the person is already advanced in years. According to this doctrine, some hold every seventh year an established climacteric; but others only allow the title to those produced by the multiplication of the climacterical space by an odd number, 3, 5, 7, 9, &c. Others observe every ninth year as a climacterick. There is a work extant, though rather scarce, by Hevelius, under the title of _Annus Climactericus_, wherein he describes the loss he sustained by his observatory, &c. being burnt; which, it would appear, happened in his grand climacterick. Suetonius says, that Augustus congratulated his nephew upon his having passed his first grand climacterick, of which he was very apprehensive. Some pretend that the climacterick years are fatal to political bodies, which perhaps may be granted, when they are proved to be so to natural ones; for it must be obvious that the reason of such danger can by no means be discovered, nor what relation it can have with any of the numbers above-mentioned. Though this opinion has a great deal of antiquity on its side; Aulus Gellius says, it was borrowed from the Chaldeans, who, possibly, might receive it from Pythagoras, whose philosophy turned much on numbers, and who imagined an extraordinary virtue in the number 7. The principal authors on the subject of climactericks, are PLATO, CICERO, MACROBIUS, AULUS GELLIUS, among the ancients; ARGOL, MAGIRUS, and SALMATIUS, among the moderns. ST. AUGUSTINE, ST. AMBROSE, BEDA, and BŒTIUS, all countenance the opinion. _Lucky and Unlucky Days._ Astrologers have also brought under their inspection and controul the days of the year, which they have presumed to divide into lucky and unlucky days; calling even the sacred scriptures, and the common belief of Christians, in former ages, to their assistance for this purpose. They pretend that the 14th day of the first month was a blessed day among the Israelites, authorised therein, as they pretend, by the several following passages out of _Exodus_, c. xii. v. 18, 40, 41, 42, 51. _Leviticus_, c. xxiii. v. 5. _Numbers_, c. xxviii. v. 16. “_Four hundred and thirty years being expired of their dwelling in Egypt, even in the self same day departed they thence._” With regard to evil days and times, Astrologers refer to _Amos_, c. 5, v. 13, and c. vi. v. 3. _Ecclesiasticus_, c. ix. v. 12. _Psalm_, xxxvii. v. 19. _Obadiah_, c. xii. _Jeremiah_, c. xlvi. v. 21, and to Job cursing his birth day, chap. iii. v. 1 to 11. In confirmation of which they also quote a calendar, extracted out of several ancient Roman catholic prayer books, written on vellum, before printing was invented, in which were inserted the unfortunate days of each month, as in the following verses;— JANUARY.—_Prima dies mensis, et septima truncat ensis._ FEBRUARY.—_Quarta subit mortem, prosternit tertia fortem._ MARCH.—_Primus mandentem, disrumpit quarta bibentem._ APRIL.—_Denus et undenus est mortis vulnere plenus._ MAY.—_Tertius occidit, et Septimus ora relidit._ JUNE.—_Denus Pallescit, quindenus fædera nescit._ JULY.—_Ter denus mactat, Julii denus labefactat._ AUGUST.—_Prima necat fortem, perditque secunda cohortem._ SEPTEMBER.—_Tertia Septembris, et denus fert mala membris._ OCTOBER.—_Tertius et denus, est sicut mors alienus._ NOVEMBER.—_Scorpius est quintus, et tertius est vita tinctus._ DECEMBER.—_Septimus exanguis, virosus denus ut Anguis._ This poetry is a specimen of the rusticity and ignorance at least of the times; and is a convincing proof that Christianity had yet a very strong tincture of the Pagan superstitions attached to it, and which all the purity of the gospel itself, to this very day, has not been able entirely to obliterate. That the notion of lucky and unlucky days owes its origin to paganism, may be proved from Roman history, where it is mentioned that that very day four years, the civil wars were begun by Pompey the father; Cæsar made an end of them with his son, Cneius Pompeius being then slain; and that the Romans accounted the 13th of February an unlucky day, because on that day they were overthrown by the Gauls at Allia; and the Fabii attacking the city of the Recii, were all slain with the exception of one man: from the calendar of Ovid’s “Fastorum,” _Aprilis erat mensis Græcis auspicatissimus_; and from Horace, lib. 2, ode 13, cursing the tree that had nearly fallen upon it; _ille nefasto posuit die_. The number of remarkable events that happened on some particular days have been the principal means of confirming both Pagans and Christians in their opinion on this subject. For example, Alexander the Great, who was born on the 6th of April, conquered Darius and died on the same day. The Emperor Bassianus Caracalla was born and died on a sixth day of April. Augustus was adopted on the 19th of August, began his Consulate, conquered the Triumviri, and died the same day. The Christians have observed that the 24th of February was four times fortunate to Charles the Fifth. That Wednesday was a fortunate day to Pope Sixtus V. for on a Wednesday he was born, on that day made a Monk, on the same day made a General of his order, on that day created a Cardinal, on that day elected Pope, and also on that day inaugurated. That Thursday was a fatal day to Henry VIII. King of England, and his posterity, for he died on a Thursday; King Edward VI. on a Thursday; Queen Mary on a Thursday; and Queen Elizabeth on a Thursday. The French have observed that the feast of Pentecost had been lucky to Henry III. King of France, for on that day he was born, on that day elected king of Poland, and on that day he succeeded his brother Charles IX. on the throne of France. _Genethliaci._ (From γενεθλη, _origin_, _generation_, _nativity_.) These, so called in Astrology, are persons who erect Horoscopes; or pretend what shall befal a man, by means of the stars which presided at his nativity[10]. The ancients called them _Chaldæi_, and by the general name mathematici: accordingly the several civil and canon laws, which we find made against the mathematicians, only respect the Genethliaci, or Astrologers; who were expelled Rome by a formal decree of the senate, and yet found so much protection from the credulity of the people, that they remained unmolested. Hence an ancient author speaks of them as _hominum genus, quod in civitate nostra sempe et vetabitur, et retinebitur_. GENETHLIACUM, (_Genethliac poem_,) Is a composition in verse, on the birth of some prince, or other illustrious person; in which the poet promises him great honours, advantages, successes, victories, &c. by a kind of prophecy or prediction. Such, for instance, is the eclogue of Virgil to Pollio, beginning _Sicelides Musæ, paulo majora Canamus._ There are also _Genethliac_ speeches or orations, made to celebrate a person’s birth day. _Barclay’s Refutation of Astrology._ Astrological superstition, it is said, transcended from the Chaldeans, who transmitted it to the Egyptians, from whom the Greeks derived it, whence it passed to the Romans, who, doubtless, were the first to disseminate it over Europe, though some will have it to be of Egyptian origin, and ascribe the invention to CHAM; but it is to the Arabs that we owe it. At Rome, the people were so infatuated with it, the Astrologers, or, as they are called, the mathematicians, maintained their ground in spite of all the edicts to expel them out of the city[11]. The Brahmins introduced and practised this art among the Indians, and thereby constituted themselves the arbiters of good and evil hours, which gives them vast authority, and in consequence of this supererogation, they are consulted as Oracles, and take good care they never sell their answers but at a good price. The same superstition, as we have already shewn, has prevailed in more modern ages and nations. The French historians remark, that, in the time of Queen Catherine of Medicis, Astrology was in so great repute, that the most inconsiderable thing was not undertaken or done without consulting the stars. And in the reigns of king Henry III. and IV. of France, the predictions of Astrologers were the common theme of the court conversation. This predominant humour in the French court was well rallied by Barclay in his Argenis, lib. ii, on account of an Astrologer who had undertaken to instruct king Henry in the event of a war then threatened by the faction of the Guises. “You maintain,” says Barclay, “that the circumstances of life and death depend on the place and influence of the celestial bodies, at the time when the child first comes to light; and yet you own, that the heavens revolve with such vast rapidity that the situation of the stars is considerably changed in the least moment of time. What certainty then can be in your art, unless you suppose the midwives constantly careful to observe the clock, that the minute of time may be conveyed to the infant, as we do his patrimony? How often does the mother’s danger prevent this care? And how many are there who are not touched with this superstition? But suppose them watchful to your wish; if the child be long in delivery; if, as is often the case, a hand or the head come first, and be not immediately followed by the rest of the body; which state of the stars is to determine for him; that, when the head made its appearance, or when the whole body was disengaged? I say nothing of the common errors of clocks, and other time-keepers, sufficient to elude all your cares. “Again, why are we to regard only the stars at his nativity, and not those rather which shone when the fœtus was animated in the womb? and why must those others be excluded, which presided while the body remained tender, and susceptible of the weakest impression, during gestation? “But setting this aside, and supposing, withal, the face of the heavens accurately known, whence arises this dominion of the stars over our bodies and minds, that they must be the arbiters of our happiness, our manner of life, and death? Were all those who went to battle, and died together, born under the same position of the heavens? and when a ship is to be cast away, shall it admit no passengers but those doomed by the stars to suffer shipwreck? or rather, do not persons born under every planet go into the combat, or aboard the vessel; and thus, notwithstanding the disparity of their birth, perish alike? Again, all who were born under the same configuration of the stars do not live or die in the same manner. All, who were born at the same time with the king, monarchs? Or are all even alive at this day? I saw M. Villeroy here; nay, I saw yourself: were all that came into the world with him as wise and virtuous as he; or all born under your own stars, astrologers like you? If a man meet a robber, you will say he was doomed to perish by a robber’s hand; but did the same stars, which, when the traveller was born, subjected him to the robber’s sword, did they likewise give the robber, who perhaps was born long before, a power and inclination to kill him? For you will allow that it is as much owing to the stars that the one kills, as that the other is killed. And when a man is overwhelmed by the fall of a house, did the walls become faulty, because the stars had doomed him to perish thereby; or rather, was his death not owing to this, that the walls were faulty? The same may be said with regard to honours or employ: because the stars which shone at a man’s nativity, promised him preferment; could those have an influence over other persons not born under them, by whose suffrages he was to rise? or how do the stars at one man’s birth annul, or set aside, the contrary influences of other stars, which shone at the birth of another? “The truth is, supposing the reality of all the planetary powers; as the sun which visits an infinity of bodies with the same rays, has not the same effect on all, as some things are hardened thereby, as clay; others softened, as wax; some seeds cherished, others destroyed; the tender herbs scorched up, others secured by their coarser juice: so, where so many children are born together, like a field tilled so many different ways, according to the various health, habitude, and temperament of the parents, the same celestial influx must operate differently. If the genius be suitable and towardly, it must predominate therein: if contrary, it will only correct it. So that to foretel the life and manners of a child, you are not only to look into the heavens, but into the parents, into the fortune which attended the pregnant mother, and a thousand other circumstances utterly inaccessible. “Further, does the power that portends the new-born infant a life, for instance of forty years; or perhaps a violent death at thirty; does that power I say, endure and reside still in the heavens, waiting the destined time, when, descending upon earth, it may produce such an effect? Or is it infused into the infant himself; so that being cherished, and gradually growing up together with him, it bursts forth at the appointed time, and fulfils what the stars had given it in charge? Exist in the heavens it cannot; in that depending immediately on a certain configuration of the stars; when that is changed the effect connected with it must cease, and a new, perhaps a contrary one, takes place. What repository have you for the former power to remain in, till the time comes for its delivery? If you say it inherits or resides in the infant, not to operate on him till he be grown to manhood; the answer is more preposterous than the former; for this, in the instance of a shipwreck, you must suppose the cause why the winds arise, and the ship is leaky, or the pilot, through ignorance of the place, runs on a shoal or a rock. So the farmer is the cause of the war that impoverishes him; or of the favourable season, which brings him a plenteous harvest. “You boast much of the event of a few predictions, which, considering the multitude of those your art has produced, plainly confess its impertinency. A million of deceptions are industriously hidden and forgot, in favour of some eight or ten things which have succeeded[12]. Out of so many conjectures, it must be preternatural if some do not hit; and it is certain, that, by considering you only as guessers, there is no room to boast you have been successful therein. Do you know what fate awaits France in this war; and yet are not apprehensive what shall befal yourself? Did you not foresee the opposition I was this day to make you? If you can say whether the king will vanquish his enemies, find out first whether he will believe you. DES CARTES and AGRIPPA, as they inveigh much against some other sciences, especially Agrippa, so the latter of them does not favour or spare astronomy, but particularly astrology, which he says, is an art altogether fallacious, and that all vanities and superstitions flow out of the bosom of astrology, their whole foundation being upon conjectures, and comparing future occurrences by past events, which they have no pretence for, since they allow that the heavens never have been, nor ever will be, in one exact position since the world commenced, and yet they borrow the effects and influence of the stars from the most remote ages in the world, beyond the memory of things, pretending themselves able to display the hidden natures, qualities, &c. of all sorts of animals, stones, metals, and plants, and to shew how the same does depend on the skies, and flow from the stars. Still Eudoxus, Archelaus, Cassandrus, Halicarnassus, and others, confess it is impossible, that any thing of certainty should be discovered by the art of judicial astrology, in consequence of the innumerable co-operating causes that attend the heavenly influences; and Ptolemy is also of this opinion. In like manner those who have prescribed the rules of judgments, set down their maxims so various and contradictory, that it is impossible for a prognosticator out of so many various and disagreeable opinions, to be able to pronounce any thing certain, unless he is inwardly inspired with some hidden instinct and sense of future things, or unless by some occult and latent communication with the devil. And antiquity witnesseth that Zoroaster, Pharaoh, Nebuchadnezzar, Cæsar, Crassus, Pompey, Diatharus, Nero, Julian the Apostate, and several others most addicted to astrologers’ predictions, perished unfortunately, though they were promised all things favourable and auspicious. And who can believe that any person happily placed under Mars, being in the ninth, shall be able to cast out devils by his presence only; or he who hath Saturn happily constituted with Leo at his nativity, shall, when he departs this life, immediately return to heaven, yet are the heresies maintained by Petrus Aponensis, Roger Bacon, Guido, Bonatus, Arnoldus de Villanova, philosophers; Aliacensis, cardinal and divine, and many other famous Christian doctors, against which astrologers the most learned Picus Mirandola wrote twelve books, so fully as scarcely one argument is omitted against it, and gave the death blow to astrology! Amongst the ancient Romans it was prohibited, and most of the holy fathers condemned, and utterly banished it out of the territories of Christianity, and in the synod of Martinus it was anathematized. As to the predictions of Thales, who is said to have foretold a scarcity of olives and a dearth of oil, so commonly avouched by astrologers to maintain the glory of their science, Des Cartes answers with an easy reason and probable truth, that Thales being a great natural philosopher, and thereby well acquainted with the virtue of water, (which he maintained was the principle of all things,) he could not be ignorant of the fruits that stood the most in need of moisture, and how much they were beholden to rain for their growth, which then being wanting, he might easily know there would be a scarcity without the help of astrology; yet if they will have it that Thales foreknew it only by the science of this art, why are not others who pretend to be so well skilled in its precepts, as able to have the same opportunities of enriching themselves? As for the foretelling the deaths of emperors and others, it was but conjectures, knowing most of them to be tyrants, and hated, and thereupon would they pretend to promise to others the empires and dignities, which sometimes spurring up ambitious minds, they neglected no attempts to gain the crown, the astrologers thereby occasioning murders, add advancements by secret instructions, rather than by any rules of art, which they publicly pretended to, to gloss their actions and advance the honour of their conjecturing science: by the same manner might Ascletarion have foretold the death of Domitian, and as for himself being torn to pieces by dogs, it was but a mere guess, for astrologers do not extend their predictions beyond death, and therefore he did not suppose his body would be torn to pieces after his death, as it proved, but alive as a punishment for his boldness in foretelling the death of the emperor, which being a common punishment, had it proved so, it had been by probability from custom, but not of the rules of astrology.—_See_ BLOME’s _Body of Philosophy_, pt. iii. chap. 14, _in the history of Nature_. ON THE ORIGIN AND IMAGINARY EFFICACY OF AMULETS & CHARMS, _In the Cure of Diseases, Protection from Evil Spirits, &c._ Amulets are certain substances to which the peculiar virtue of curing, removing, or preventing diseases, was attached by the superstitious and credulous; for which purpose they were usually worn about the neck or other parts of the body. The council of Laodicea prohibited ecclesiastics from wearing amulets and phylacteries, under pain of degradation. St. Chrysostome and Jerome were likewise zealous against the same practice. “Hoc apud nos,” says the latter, “superstitiosæ mulierculæ in parvulis evangeliis, et in crucis ligno, et istiusmodi rebus, quæ habent quidam zelum Dei, sed non juxta scientiam usque hodie factitant.”—_Vide Kirch. Oedip. Egypt._ At the present day, although by no means entirely extinct, amulets have fallen into disrepute; the learned Boyle nevertheless considered them as an instance of the ingress of external effluvia into the habit, in order to shew the great porosity of the human body. He moreover adds, that he is persuaded “some of these external medicaments do answer;” for that he was himself subject to a bleeding from the nose; and being obliged to use several remedies to check this discharge, he found the moss of a dead man’s skull, though only applied so as to touch the skin until the moss became warm from being in contact with it, to be the most efficacious remedy. A remarkable instance of this nature was communicated to Zwelfer, by the chief physician to the states of Moravia, who, having prepared some troches, or lozenges of toads, after the manner of Van Helmont, not only found that being worn, as amulets, they preserved him, his domestics, and friends, from the plague, but when applied to the carbuncles or buboes, a consequence of this disease, in others, they found themselves greatly relieved, and many even saved by them. Mr. Boyle also shews how the effluvia, even of cold amulets, may, in the course of time, pervade the pores of the living animal, by supposing an agreement between the pores of the skin and the figure of the corpuscules. Bellini has demonstrated the possibility of this occurrence, in his last proposition _de febribus_; the same has also been shewn by Dr. Wainwright, Dr. Keil, and others. There were also verbal or lettered charms, which were frequently sung or chaunted, and to which a greater degree of efficacy was ascribed; and a belief in the curative powers of music has even extended to later times. In the last century, Orazio Benevoli composed a mass for the cessation of the plague at Rome. It was performed in St. Peter’s church, of which he was _maestro di capella_, and the singers, amounting to more than two hundred, were arranged in different circles of the dome; the sixth choir occupying the summit of the cupola. The origin of amulets may be traced to the most remote ages of mankind. In our researches to discover and fix the period when remedies were first employed for the alleviation of bodily suffering, we are soon lost in conjecture, or involved in fable; we are unable to reach the period in any country, when the inhabitants were destitute of medical resources, and we find among the most uncultivated tribes, that medicine is cherished as a blessing, and practised as an art, as by the inhabitants of New Holland and New Zealand, by those of Lapland and Greenland, of North America and the interior of Africa. The personal feelings of the sufferer, and the anxiety of those about him, must, in the rudest state of society, have incited a spirit of industry and research to procure alleviation, the modification of heat and cold, of moisture and dryness; and the regulation and change of diet and habit, must intuitively have suggested themselves for the relief of pain, and when these resources failed, charms, amulets, and incantations, were the natural expedients of the barbarians, ever more inclined to indulge the delusive hope of superstition than to listen to the voice of sober reason. Traces of amulets may be discovered in very early history. The learned Dr. Warburton is evidently wrong, when he assigns the origin of these magical instruments to the age of the Ptolemies, which was not more than 300 years before Christ; this is at once refuted by the testimony of Galen, who tells us that the Egyptian king, Nechepsus, who lived 630 years before the Christian era, had written, that a green jasper cut into the form of a dragon surrounded with rays, if applied externally, would strengthen the stomach and organs of digestion. We have moreover the authority of the Scriptures in support of this opinion: for what were the ear-rings which Jacob buried under the oak of Sechem, as related in Genesis, but amulets? and we are informed by Josephus, in his Antiquities of the Jews, (_lib._ viii. _c._ 2, 5,) that Solomon discovered a plant efficacious in the cure of epilepsy, and that he employed the aid of a charm or spell for the purpose of assisting its virtues; the root of the herb was concealed in a ring[13], which was applied to the nostrils of the demoniac; and Josephus himself remarks, that he himself saw a Jewish priest practise the art of Solomon with complete success in the presence of Vespasian, his sons, and the tribunes of the Roman army. Nor were such means confined to dark and barbarous ages; Theophrastus pronounced Pericles to be insane, because he discovered that he wore an amulet about his neck; and in the declining era of the Roman empire, we find that this superstitious custom was so general, that the Emperor Caracalla was induced to make a public edict, ordaining, that no man should wear any superstitious amulets about his person. In the progress of civilization, various fortuitous incidents[14], and even errors in the choice and preparation of aliments, must gradually have unfolded the remedial powers of many natural substances: these were recorded, and the authentic history of medicine may date its commencement from the period when such records began. We are told by Herodotus, that the Chaldeans and Babylonians carried their sick to the public roads and markets, that travellers might converse with them, and communicate any remedies which had been successfully used in similar cases; this custom continued during many ages in Assyria: Strabo states that it also prevailed among the ancient Lusitanians, or Portuguese: in this manner, however, the results of experience descended only by oral tradition. It was in the temple of Æsculapius in Greece, that medical information was first recorded; diseases and cures were then registered on durable tablets of marble; the priests and priestesses, who were the guardians of the temple, prepared the remedies and directed their application; and as these persons were ambitious to pass for the descendants of Æsculapius, they assumed the name of the Asclepiades. The writings of Pausanias, Philostratus, and Plutarch, abound with the artifices of those early physicians. Aristophanes describes in a truly comic manner, the craft and pious avarice of these godly men, and mentions the dexterity and promptitude with which they collected and put into bags the offerings on the altar. The patients, during this period, reposed on the skins of sacrificed rams, in order that they might procure celestial visions. As soon as they were believed to be asleep, a priest, clothed in the dress of Æsculapius, imitating his manners, and accompanied by the daughters of the God, that is, by young actresses, thoroughly instructed in their parts, entered and delivered a medical opinion. _Definition of Amulets, &c._ All remedies working as it were sympathetically, and plainly unequal to the effect, may be termed Amulets; whether used at a distance by another person, or immediately about the patient: of these various are related. By the Jews, they were called _Kamea_; by the Greeks, _Phylacteries_, as already mentioned; and by the Latins, _Amuleta_ or _Ligatura_; by the Catholics, _Agnus Dei_, or consecrated relicts, and by the natives of Guinea, where they are still held in great veneration, _Fetishes_. Different kinds of materials by these different people, have been venerated and supposed capable of preserving from danger and infection, as well as to remove diseases when actually present. Plutarch relates of Pericles, an Athenian general, that when a friend came to see him, and inquiring after his health, he reached out his hand and shewed him his Amulet; by which he meant to intimate the truth of his illness, and, at the same time, the confidence he placed in these ordinary remedies. Amulets still continue among us to the present day, indeed there are few instances of ancient superstition some parcel of which has not been preserved, and not unfrequently they have been adapted by men of otherwise good understanding, who plead in excuse, that they are not nauseous, cost little, and if they can do no good they can do no harm. Lord Bacon, whom no one can suspect of being an ignorant man, says, that if a man wear a bone ring or a planet seal, strongly believing, by that means, that he might obtain his mistress, or that it would preserve him unhurt at sea, or in battle, it would probably make him more active and less timid; as the audacity they might inspire would conquer and bind weaker minds in the execution of a perilous duty. There are a variety of Amulets used by the common people for the cure of ague; and however this may be accounted for, whether by the imagination or the disease subsiding of its own accord, many have been apparently cured by them, when the Peruvian bark had previously failed. Agues, says Dr. Willis, resisting Amulets have often been applied to the wrist with success. ABRACADABRA written in a conical form, _i. e._ in the shape of an Isoceles triangle, beginning with A, then A B, A B R, and so on, and placed under each other, will have a good effect. The herb Lunaria, gathered by moonlight, we are assured by very respectable authorities, has performed some surprising cures. Naaman, we are told (numero deus impare gaudet) was cured by dipping seven times in the river Jordan. An old gentleman, of eighty years of age, who had nearly exhausted his substance upon physicians, was cured of a strangury, by a new glass bottle that had never been wet inside, only by making water in it, and burying it in the earth. There were also certain formalities performed at the pool of Bethseda for the cure of diseases. Dr. Chamberlayne’s Anodyne necklace for a long time was the _sina qua non_ of mothers and nurses, until its virtue was lost by its reverence being destroyed; and those which have succeeded it have nearly run their race. The Grey Liverwort was at one time thought not only to have cured hydrophobia, but, by having it about the person, to have prevented mad dogs from biting them. Calvert paid devotions to St. Hubert for the recovery of his son, who was cured by this means. The son also performed the necessary rites at the shrine, and was cured not only of the hydrophobia, “but of the worser phrensy with which his father had instilled him.” Cramp rings were also used, and eel skins tied round the limbs, to prevent this spasmodic affection; and also by laying the sticks across on the floor in going to bed, have also performed cures this way. Numerous are the charms, amulets, and incantations, used even in the present day for the removal of warts. We are told by Lord Verulam (vol. iii. p. 234,) that when he was at Paris he had above an hundred warts on his hands; and that the English Ambassador’s lady, then at court, and a woman far above all superstition, removed them all only by rubbing them with the fat side of the rind of a piece of bacon, which they afterwards nailed to a post, with the fat side towards the south. In five weeks, says my Lord, they were all removed. As Lord Verulam is allowed to have been as great a genius as this country ever produced, it may not be irrelevant to the present subject, to give, in his own words, what he has observed relative to the power of Amulets. After deep metaphysical observations in nature, and arguing in mitigation of sorcery, witchcraft, and divination, effects that far outstrip the belief in Amulets, he observes “we should not reject all of this kind, because it is not known how far those contributing to superstition depend on natural causes. Charms have not their power from contracts with evil spirits, but proceed wholly from strengthening the imagination; in the same manner that images and their influence, have prevailed in religion; being called from a different way of use and application, sigils, incantations, and spells. _Effect of the Imagination on the Mind, &c._ Imagination, indubitably, has a powerful effect on the mind, and in all these miraculous cures is by far the strongest ingredient. Dr. Strother says, the influence of the mind and passions works upon the body in sensible operations like a medicine, and is of far the greater force upon the juices than exercise. The countenance, he observes, betrays a good or wicked intention; and that good or wicked intention will produce in different persons a strength to encounter, or a weakness to yield to the preponderating side. “Our looks discover our passions; there being mystically in our faces, says Dr. Brown, certain characters, which carry in them the motto of our souls, and therefore probably work secret effects in other parts,” or, as Garth, in his “Dispensatory,” so beautifully illustrates the idea: “Thus paler looks impetuous rage proclaim, And chilly virgins redden into flame: See envy oft transformed in wan disguise, And mirth sits gay and smiling in the eyes: Oft our complexions do the soul declare, And tell what passions in the features are. Hence ’tis we look, the wond’rous cause to find, How body acts upon impassive mind.” Addison, on the power and pleasure of the imagination (Spect. vol. vi.) concludes, from the pleasure and pain it administers here below, that God, who knows all the ways of afflicting us, may so transport us hereafter with such beautiful and glorious visions, or torment us with such hideous and ghastly spectres, as might even of themselves suffice to make up the entire of Heaven or Hell of any future being. St. Vitus’ dance was cured by visiting the tomb of the saint, near Ulm, every May. Indeed, there is some reason in this assertion; for exercise and change of scene and air will cure many obstinate diseases. The bite of the Tarantula is cured by music; and what is more wonderful still, persons bitten by this noxious animal are only to be cured by certain tunes; thus, for instance, one might be cured with “Nancy Dawson,” while another could only reap a similar benefit from “Moll in the wood,” or “Off she goes.” The learned Dr. Willis, whom we have already mentioned, in his treatise on Nervous diseases, does not hesitate to recommend Amulets in epileptic disorders. “Take,” says he, “some fresh Pæony roots, cut them into square bits, and hang them round the neck, changing them as often as they dry. In all probability the hint from this circumstance was taken for the Anodyne necklaces, which was in such strong requisition some time ago, and which produced so much benefit to the proprietors; as the doctor, a little further on, prescribes the same root for the looseness, fevers, and convulsions of children during the time of dentition, mixed, to make it appear more miraculous, with some elk’s hoof. Turner, whose ideas on hydrophobia are so absurd, where he asserts, that the symptoms may not appear for forty years after the bite; and who asserts, “that the slaver or breath of such a dog is infectious; and that men bit, will bite like dogs again, and die mad; although he laughs at the Anodyne necklace, argues much in the same manner. It is not so very strange that the effluvia from external medicines entering our bodies, should effect such considerable changes, when we see the efficient cause of apoplexy, epilepsy, hysterics, plague, and a number of other disorders, consists, as it were in imperceptible vapours. Lapis Ætites (blood stone) hung about the arm, by some similar secret means is said to prevent abortion, and to facilitate delivery, when worn round the thigh. Dr. Sydenham, in the iliac passion, orders a live kitten to be laid constantly on the abdomen; others have used pigeons split alive, and applied to the soles of the feet with success, in pestilential fevers and convulsions. The court of king David thought that relief might be obtained by external agents; otherwise they would not have advised him to seek a young virgin; doubtless thereby imagining that the virgin of youth would impart a portion of its warmth and strength to the decay of age. “Take the heart and liver of the fish and make a smoke, and the devil shall smell it and flee away.” (Tobit, c. vi.) During the plague of London, arsenic was worn as an amulet against infection. During this melancholy period, Bradley says, that Bucklersbury was not visited with this scourge, which was attributed to the number of druggists and apothecaries living there. During the plague at Marseilles, which Belort attributed to the _larvæ_ of worms _infecting the saliva, food, and chyle_; and which, he says, _were hatched by the stomach, took their passage into the blood, at a certain size, hindering the circulation, affecting the juices_ and solid parts, advised amulets of mercury to be worn in bags suspended at the chest and nostrils, either as a safeguard or as a means of cure; by which method, through the _admissiveness_ of the pores, effluvia specially destructive of all venemous insects, were received into the blood. “An illustrious prince,” continues Belort, “by wearing such an amulet, escaped the small-pox.” An Italian physician (Clognini) ordered two or three drachms of crude mercury to be worn as a defensive against the jaundice; and also as a preservative against the noxious vapours of inclement seasons: “it breaks,” he observes, “and conquers the different figured seeds of pestilential distempers floating in the air; or else, mixing with the air, kills them where hatched.” Other philosophers have ascribed the power of mercury in these cases, to an elective faculty given out by the warmth of the body; which attracts the infectious particles outwards. For, say they, all bodies are continually emitting effluvia more or less around them, and some whether they be external or internal. The Bath waters change the colour of silver in the pockets of those who use them; mercury the same; cantharides applied externally (or taken inwardly) affects the urinary organ; and camphor, in the same manner, is said to be an antiphrodesiac. Quincey informs us, that by only walking in a newly-painted room, a whole company had the smell of turpentine in their urine. Yawning and laughing are infectious; so is fear and shame. The sight of sour things, or even the idea of them, will set the teeth on edge. Small-pox, itch, and other diseases, are infectious; if so, mercurial amulets bid fair to destroy the germ of some complaints when used only as an external application, either by manual attrition or worn as an amulet, or inhaled by the nose. One word for all; amulets, medicated or not, are precarious and uncertain; and, now a-day, are seldom resorted to, much less confided in. Baglivi refines on the doctrine of effluvia, by ascribing his cures of the bite of the tarantula to the peculiar undulation any instrument or tune makes by its strokes in the air; which, vibrating upon the external parts of the patient, is communicated to the whole nervous system, and produces that happy alteration in the solids and fluids which so effectually contributes to the cure. The contraction of the solids, he says, impresses new mathematical motions and directions to the fluids; in one or both of which, is seated all distempers, and without any other help than a continuance of faith, will alter their quality, a philosophy as wonderful and intricate as the nature of the poison it is intended to expel; but which, however, supplies this observation, that, if the particles of sound can do so much, the effluvia of amulets may do more. The Moors of Barbary, and generally throughout the Mahomedan dominions, the people are remarkably attached to charms, to which and nature they leave the cure of almost every distemper; and this is the more strongly impressed on them from the belief in predestination; which, according to this sect, stipulates the evils a man is to suffer, as well as the length of time it is ordained he should live upon the land of his forefathers: consequently, they conceive that the interference of secondary means would avail them nothing, an opinion said to have been entertained by King William, but by no means calculated for nations, liberty, and commerce; upon the principle, that when the one was entrenched upon, men would probably be more sudden in their revenge and dislike physic and its occupation, and when actuated with religious enthusiasm, nothing could stand them in any service. “A long and intense passion on one object,” observes an old navy surgeon[15], “whether of pride, love, anger, fear, or envy, we see have brought on some universal tremors; on others, convulsions, madness, melancholy, consumption, hecticks, or such a chronical disorder, as has wasted their flesh or their strength, as certainly as the taking in of any poisonous drugs would have done. Any thing frightful, sudden, and surprising, upon soft, timorous natures, not only shews itself in the countenance, but produces sometimes very troublesome consequences; for instance, a parliamentary fright will make even grown men sh-t themselves, scare them out of their wits, turn the hair grey. Surprise removes the hooping-cough; looking from precipices, or seeing wheels turn swiftly, gives giddiness, &c. Shall then these little accidents or the passions, (from caprice or humour perhaps,) produce those effects, and not be able to do any thing by amulets? No, as the spirits in many cases resort in plenty, we find where the fancy determines, giving joy and gladness to the heart, strength and fleetness to the limbs, lust a flagrancy to the eyes, palpitation, and priapism; so amulets, under strong imagination, is carried with more force to a distempered part; and, under these circumstances, its natural powers exert better to a discussion. “The cures compassed in this manner are not more admirable than many of the distempers themselves. Who can apprehend by what impenetrable method the bite of a mad dog[16] or tarantula should produce their symptoms? The touch of a torpedo, numbness? or a woman impress the marks of her longings and her frights on her fœtus? If they are allowed to do these, doubtless they may the other; and not by miracles, which Spinoza denies the possibility of, but by natural and regular causes, though inscrutable to us. “The best way, therefore, in using amulets, must be in squaring them to the imagination of patients: let the newness and the surprise exceed the invention, and keep up the humour by a long roll of cures and vouchers: by these and such means many distempers, especially of _women, that are ill all over, or know not what they ail_, have been cured, I am apt to think, more by a fancy to the physician than his prescription; which hangs on the file like an amulet. Quacks again, according to their boldness and way of addressing (velvet and infallibility particularly) command success by striking the fancies of an audience. If a few, more sensible than the rest, see the doctor’s miscarriages, and are not easily gulled at first sight, yet when they see a man is never ashamed, in time jump in to his assistance.” Our inability upon all occasions to appreciate the efforts of nature in the cure of disease, must always render our notions, with respect to the powers of art, liable to numerous errors and multiplied deceptions. Nothing is more natural, and at the same time more erroneous, than to attribute the cure of a disease to the last medicine that had been employed; the advocates of amulets and charms[17] have ever been thus enabled to appeal to the testimony of what they are pleased to call experience, in justification of their superstitions; and cases which in truth ought to have been considered lucky escapes, have been triumphantly puffed off as skilful cures; and thus have medicines and practitioners alike acquired unmerited praise or unjust censure. HISTORY OF POPULAR MEDICINES, ETC.—HOW INFLUENCED BY SUPERSTITION. “Did Marcus say ’twas fact? then fact it is. No proof so valid as a word of his.” Devotion to authority and established routine has always been the means of opposing the progress of reason, the advancement of natural truths, and the prosecution of new discoveries; whilst, with effects no less baneful, has it perpetuated many of the stupendous errors which have been already enumerated, as well as others no less weighty, and which are reserved for future discussion. To give currency to some inactive substance as possessing extraordinary, nay wonderful medicinal properties, requires only the sanction of a few great names; and when established upon such a basis, ingenuity, argument, and even experiment, may open their impotent batteries. In this manner have all the _nostra_ and patent medicines got into repute that ever were held in any estimation. And the same devotion to authority which induces us to retain an accustomed remedy upon the bare assertion and presumption either of ignorance or partiality, will, in like manner, oppose the introduction of a novel practice with asperity, unless indeed it be supported by authorities of still greater weight and consideration. The history of various articles of diet and medicine, will amply prove how much their reputation and fate have depended upon authority. For instance, it was not until many years after ipecacuanha had been imported into England, that Helvetius, under the patronage of Louis XIV. succeeded in introducing it into practice: and to the praise of Katherine, queen of Charles II. we are indebted for the general introduction of tea into England. Tobacco, notwithstanding its fascinating powers, has suffered romantic vicissitudes in its fame and character; it has been successively opposed and commended by physicians, condemned and eulogized by priests and kings[18], and proscribed and protected by governments, whilst, at length, this once insignificant production of a little island, or an obscure district, has succeeded in diffusing itself through every climate, and in subjecting the inhabitants of every country to its dominion. The Arab cultivates it in the burning desert;—the Laplander and Esquimaux risk their lives to procure a refreshment so delicious in their wintry solitude;—the seaman, grant him but this luxury, and he will endure with cheerfulness every other privation, and defy the fury of the raging elements;—and, in the higher walk of civilized society, at the shrine of fashion, in the palace and in the cottage, the fascinating influence of this singular plant, commands an equal tribute of devotion and attachment. Nor is the history of the potatoe less extraordinary or less strikingly illustrative of the imperious influence of authority. In fact, the introduction of this valuable plant received, for more than two centuries, an unprecedented opposition from vulgar prejudice, which all the philosophy of the age was unable to dissipate, until Louis XV. wore a bunch of the flowers of the potatoe in the midst of his court, on a day of mirth and festivity. The people then, for the first time, obsequiously acknowledged its utility, and began to express their astonishment at the apathy which had so long prevailed with regard to its general cultivation. The history of the warm bath furnishes us with another curious instance of the vicissitudes to which the reputation of our valuable resources are so uniformly exposed. That, in short, which for so many ages was esteemed the greatest luxury in health, and the most efficacious remedy in disease, fell into total disrepute in the reign of Augustus, for no other reason than because Antonius Musa had cured the emperor of a dangerous malady by the use of the cold bath. The coldest water, therefore, was recommended on every occasion. This practice, however, was but of short duration. The popularity of the warm bath soon lost all its premature and precocious popularity; for, though it had restored the emperor to health, it shortly afterwards killed his nephew and son-in-law Marcellus; an event which at once deprived the remedy of its credit, and the physician of his popularity.[19] An illustration of the overbearing influence of authority, in giving celebrity to a medicine, or in depriving it of that reputation to which its virtues entitle it, might be furnished in the history of the Peruvian bark. This heroic remedy was first brought to Spain in the year 1632, where it remained seven years before any trial was made of its powers. An ecclesiastic of Alcala was the first to whom it was administered, in the year 1639; but even at this period, its use was limited, and it would have sunk into oblivion, but for the supreme power of the Roman church, by whose protecting auspices it was enabled to gain a temporary triumph over the passions and prejudices which opposed its introduction. Innocent the Tenth, at the intercession of Cardinal de Lugo, who was formerly a Spanish jesuit, ordered that its nature and effects should be duly examined, and on its being reported both innocent and salutary, it immediately rose into public notice. Its career, however, was suddenly arrested by its having unfortunately failed in the autumn 1652 to cure Leopold, Archduke of Austria, of a quartan intermittent: from this circumstance it had nearly fallen into disrepute. As years and fashion revolve, so have these neglected remedies, each in its turn, risen again into favour and notice; whilst old receipts, like old almanacks, are abandoned, until the period may arrive that will once more adapt them to the spirit and fashion of the times. Thus it happens, that most of the new discoveries in medicine have turned out to be no more than the revival and readoption of ancient practices. During the last century, the root of the male fern was retailed as a secret nostrum, by Madame Nouffleur, a French empiric, for the cure of the tapeworm: the secret was purchased for a considerable sum of money by Lewis XV. The physicians then discovered, that the same remedy had been administered in that complaint by Galen. The history of popular remedies for the cure of gout, also furnishes ample matter for the elucidation of this subject. The celebrated powder of the Duke of Portland, was no other than the _diacentaureon_ of Cœlius Aurelianus, or the _antidotos ex duobus centaureæ generibus_ of Ætius, the receipt for which a friend of his Grace brought with him from Switzerland; into which country, in all probability, it had been introduced by the early medical writers, who had transcribed it from the Greek volumes, soon after their arrival into the western parts of Europe. The active ingredient of a no less celebrated remedy for the same disease, the _eau médicinale_, a medicine brought into fashion by M. Husson, whose name it bears, a military officer in the service of the King of France, about fifty years ago, has been discovered to be the _colchicum autumnale_, or _meadow saffron_. Upon investigating the virtues of this medicine, it was observed that similar effects in the cure of the gout were ascribed to a certain plant, called Hermodactyllus, by Oribasius[20] and Ætius[21], but more particularly by Alexander of Tralles, a physician of Asia Minor, whose prescription consisted of hermodactyllus, ginger, pepper, cummin-seed, aniseed, and scammony, which, he says, will enable those who take it, to walk immediately. An inquiry was immediately instituted after this unknown plant, and upon procuring a specimen of it from Constantinople, it was actually found to be a species of colchicum. The use of Prussic acid in the cure of consumptions, lately proposed by Dr. Majendie, a French physiologist, is little else than the revival of the Dutch practice in this complaint; for we are informed by Lumæus, in the fourth volume of his “_Amenitates Acadamicæ_,” that distilled laurel water was frequently used in Holland in the cure of pulmonary consumption. The celebrated Dr. James’s fever powder was evidently not his original composition, but an Italian nostrum, invented by a person of the name of Lisle, a receipt for the preparation of which is to be found at length in _Colborne’s complete English Dispensary for the year 1756_. The various secret preparations of opium which have been lauded as the discovery of modern times, may be recognised in the works of ancient authors. ALCHYMY[22]. The science, if it deserves to be distinguished by the name of Alchymy, or the transmutation of metals into gold, has doubtless been an imposition, which, striking on the feeblest part of the human mind, has so frequently been successful in carrying on its delusions. The Corrina of Dryden (Mrs. Thomas) during her life, has recorded one of these delusions of Alchymy. From the circumstances, it is very probable the sage was not less deceived than his patroness. An infatuated lover of this delusive art met one who pretended to have the power of transmuting lead to gold; that is, in their language, the _imperfect_ metals to the _perfect_ one. This Hermetic philosopher required only the materials and time, to perform his golden operations. He was taken to the country residence of his patroness, a long laboratory was built, and that his labours might not be impeded by any disturbance, no one was permitted to enter into it. His door was contrived to turn on a pivot; so that, unseen and unseeing, his meals were conveyed to him without distracting the sublime contemplations of the sage. During a residence of two years he never condescended to speak but two or three times in the year to his infatuated patroness. When she was admitted into the laboratory, she saw with pleasing astonishment, stills, immense cauldrons, long flues, and three or four Vulcanian fires, blazing at different corners of this magical mine: nor did she behold with less reverence the venerable figure of the dusty philosopher. Pale and emaciated with daily operations and nightly vigils, he revealed to her, in unintelligible jargon, his progress; and having sometimes condescended to explain the mysteries of the Arcana, she beheld or seemed to behold, streams of fluid, and heaps of solid ore, scattered around the laboratory. Sometimes he required a new still, and sometimes vast quantities of lead. She began now to lower her imagination to the standard of reason. Two years had now elapsed, vast quantities of lead had gone in, and nothing but lead had come out. She disclosed her sentiments to the philosopher; he candidly confessed he was himself surprised at his tardy processes; but that now he would exert himself to the utmost, and that he would venture to perform a laborious operation, which hitherto he had hoped not to have been necessitated to employ. His patroness retired, and the golden visions of expectation resumed all their lustre. One day as they sat at dinner, a terrible shriek, and one crack followed by another loud as the report of cannon, assailed their ears. They hastened to the laboratory; two of the greatest stills had burst, and one part of the laboratory and the house were in flames. We are told that after another adventure of this kind, this victim to Alchymy, after ruining another patron, in despair swallowed poison. Even more recently we have a history of an Alchymist in the life of Romney, the painter. This Alchymist, after bestowing much time and money on preparations for the grand projection, and being near the decisive hour, was induced, by the too earnest request of his wife, to quit his furnace one evening, to attend some of her company at the tea-table. While the projector was attending the ladies, his furnace blew up! In consequence of this event, he conceived such an antipathy against his wife, that he could not endure the idea of living with her again. Henry IV. was so reduced by his extravagancies, that Evelyn observes in his Numismata, he endeavoured to recruit his empty coffers by an Alchymical speculation. The _record_ of this singular proposition, contains “the most solemn and serious account of the feasibility and virtues of the _philosopher’s stone_, encouraging the search after it, and dispensing with all statutes and prohibitions to the contrary.” This _record_ was very probably communicated (says an ingenious antiquary) by Mr. Selden to his beloved friend Ben Jonson, when he was writing his comedy of the Alchymist. After this patent was published, many promised to answer the King’s expectations so effectually (adds the same writer) that the next year he published another patent; wherein he tells his subjects, that the _happy hour_ was drawing nigh, and by means of the STONE, which he should be master of, he would pay all the debts of the nation in _real gold_ and silver. The persons picked out for his new operations were as remarkable as the patent itself, being a most “miscellaneous rabble” of friars, grocers, mercers, and fishmongers! This patent was likewise granted _authoritate parliamenti_. Prynne, who has given this patent in his _Aurum Reginæ_, p. 135, concludes with this sarcastic observation:—“A project never so seasonable and necessary as now!” And this we repeat, and our successors will no doubt imitate us! Alchymists were formerly called _multipliers_; as appears from a statute of Henry IV. repealed in the preceding record. The statute being extremely short, we shall give it for the reader’s satisfaction. “None from henceforth shall use to multiply gold or silver, or use the _craft of multiplication_; and if any the same do, he shall incur the pain of felony.” Every philosophical mind must be convinced that Alchymy is not an art, which some have fancifully traced to the _remotest times_; it may rather be regarded, when opposed to such a distance of time, as a modern imposture. Cæsar commanded the treatises of Alchymy to be burnt throughout the Roman dominions—Cæsar, who is not less to be admired as a philosopher than as a monarch. Mr. Gibbon has the following succinct passage relative to Alchymy: “The ancient books of Alchymy, so liberally ascribed to Pythagoras, to Solomon, or to Hermes, were the pious frauds of more recent adepts. The Greeks were inattentive either to the use or abuse of chemistry. In that immense register, where Pliny has deposited the discoveries, the arts and the errors of mankind, there is not the least mention of the transmutation of metals; and the persecution of Dioclesian is the first authentic event in the history of Alchymy. The conquest of Egypt by the Arabs diffused that vain science over the globe. Congenial to the avarice of the human heart, it was studied in China as in Europe, with equal eagerness and equal success. The darkness of the middle ages ensured a favourable reception to every tale of wonder; and the revival of learning gave new vigour to hope, and suggested more specious arts to deception. Philosophy, with the aid of experience, has at length banished the study of Alchymy; and the present age, however desirous of riches, is content to seek them by the humbler means of commerce and industry.” Elias Ashmole writes in his diary—“May 13, 1653. My father Backhouse (an Astrologer who had adopted him for his son—a common practice with these men) lying sick in Fleet Ditch, over against St. Dunstan’s church, and not knowing whether he should live or die, about eleven of the clock told me in _Syllables_ the true matter of the _Philosopher’s Stone_, which he bequeathed to me as a legacy.” By this we learn that a miserable wretch knew the art of _making gold_, yet always lived a beggar; and that Ashmole really imagined he was in possession of the _Syllables of a secret_! he has however built a curious monument of the learned follies of the last century, in his “Theatrum Chemicum Britannicum.” Though Ashmole is rather the historian of this vain science than an adept, it may amuse literary leisure to turn over his quarto volume, in which he has collected the works of several English Alchymists, to which he has subjoined his Commentary. It affords a curious specimen of Rosicrucian Mysteries; and Ashmole relates stories, which vie for the miraculous, with the wildest fancies of Arabian invention. Of the Philosopher’s Stone, he says, he knows enough to hold his tongue, but not enough to speak. This Stone has not only the power of transmuting any imperfect earthy matter into its utmost degree of perfection, and can convert the basest metals into gold, flints into stones, &c. but it has still more occult virtues, when the arcana have been entered into, by the choice fathers of hermetic mysteries. The vegetable stone has power over the natures of man, beast, fowls, fishes, and all kinds of trees and plants, to make them flourish and bear fruit at any time. The magical stone discovers any person wherever he is concealed; while the angelical stone gives the apparitions of angels, and a power of conversing with them. These great mysteries are supported by occasional facts, and illustrated by prints of the most divine and incomprehensible designs, which we would hope were intelligible to the initiated. It may be worth shewing, however, how liable even the latter were to blunder on these Mysterious Hieroglyphics. Ashmole, in one of his chemical works, prefixed a frontispiece, which, in several compartments, exhibited Phœbus on a lion, and opposite to him a lady, who represented Diana, with the moon in one hand and an arrow in the other, sitting on a crab; Mercury on a tripod, with the scheme of the heavens in one hand, and his caduceus in the other. They were intended to express the materials of the Stone, and the season for the process. Upon the altar is the bust of a man, his head covered by an astrological scheme dropped from the clouds; and on the altar are these words, MERCURIOPHILUS ANGLICUS, _i. e._ the English lover of hermetic philosophy. There is a tree and a little creature gnawing the root, a pillar adorned with musical and mathematical instruments, and another with military ensigns. This strange composition created great inquiry among the chemical sages. Deep mysteries were conjectured to be veiled by it. Verses were written in the highest strain of the Rosicrucian language. _Ashmole_ confessed he meant nothing more than a kind of pun on his own name, for the tree was the _ash_, and the creature was a _mole_. One pillar tells his love of music and freemasonry, and the other his military preferment and astrological studies! He afterwards regretted that no one added a second volume to his work, from which he himself had been hindered, for the honour of the family of Hermes, and “to shew the world what excellent men we had once of our nation, famous for this kind of philosophy, and masters of so transcendant a secret.” Modern chemistry is not without a _hope_, not to say a _certainty_, of verifying the golden visions of the Alchymists. Dr. Gertänner, of Gottingen, has lately adventured the following prophecy: “In the _nineteenth century_ the transmutation of metals will be generally known and practised. Every chemist and every artist will _make gold_; kitchen materials will be of silver, and even gold, which will contribute more than any thing else to _prolong life_, poisoned at present by the oxyds of copper, lead, and iron, which we daily swallow with our food[23].” This sublime chemist, though he does not venture to predict that universal _Elixir_[24], which is to prolong life at pleasure, yet approximates to it. A chemical friend observed, that “the metals seem to be _composite_ bodies, which nature is perpetually preparing; and it may be reserved for the future researches of Science to trace, and perhaps to imitate, some of these curious operations.” _Origin, Objects, and Practice of Alchymy, &c._ We find the word Alchymy occurring, for the first time, in JULIUS FIRMICUS MATERNUS, an author who lived under Constantine the Great, who in his _Mathesis_, iii. 35, speaking of the influence of the heavenly bodies, affirms, “that if the Moon be in the house of Saturn, at the time a child is born, he shall be skilled in Alchymy.” The great objects or ends pursued by Alchymy, are, 1st, To make gold; which is attempted by separation, maturation; and by transmutation, which is to be effected by means of the Philosopher’s stone. With a view to this end, Alchymy, in some writers, is also called ποιητκη, _poetice_, and χρυσοποιητικη, _chryso poetice_, _i. e._ the art of making gold; and hence also, by a similar derivation, the artists themselves are called gold-makers. 2d. An universal medicine, adequate to all diseases. 3d. An universal dissolvent or alkahest. (See ALKAHEST.) 4. An universal ferment, or a matter, which being applied to any seed, shall increase its fecundity to infinity. If, for example, it be applied to gold, it shall change the gold into the philosopher’s stone of gold,— if to silver, into the philosopher’s stone of silver,—and if to a tree, the result is, the philosopher’s stone of the tree; which transmutes every thing it is applied to, into trees. The origin and antiquity of Alchymy have been much controverted. If we may credit legend and tradition, it must be as old as the flood; nay, Adam himself, is represented by the Alchymist, as an adept. A great part, not only of the heathen mythology, but of the Jewish and Christian Revelations, are supposed to refer to it. Thus SUIDAS will have the fable of the Philosopher’s Stone, to be alluded to in the fable of the Argonauts; and others find it in the book of MOSES, &c. But if the æra of the art be examined by the monument of history, it will lose much of this fancied antiquity. The learned Dane, Borrichius, has taken immense pains to prove that it was not unknown to the ancient Greeks and Egyptians. Crounguis, on the contrary, with equal address, undertakes to show its novelty. Still not one of the ancient poets, philosophers, or physicians, from the time of Homer till four hundred years after the birth of Christ, mention any thing about it. The first author who speaks of making gold, is Zosimus the Pomopolite, who lived about the beginning of the fifth century, and who has a treatise express upon it, called, “the divine art of making gold and silver,” in manuscript, and is, as formerly, in the King of France’s library. The next is Æneas Gazeus, another Greek writer, towards the close of the same century, in whom we find the following passage:—“Such as are skilled in the ways of nature, can take silver and tin, and changing their nature, can turn them into gold.” The same writer tells us, that he was “wont to call himself χρυσοχοος, gold melter, and χημευτης, chemist.” Hence we may conclude, that a notion of some such art as Alchymy was in being at that age; but as neither of these artists inform us how long it had been previously known, their testimony will not carry us back beyond the age in which they lived. In fact, we find no earlier or plainer traces of the universal medicine mentioned any where else; nor among the physicians and naturalists, from Moses to Geber the Arab, who is supposed to have lived in the seventh century. In that author’s work, entitled the “_Philosopher’s Stone_,” mention is made of a medicine that cures all leprous diseases. This passage, some authors suppose, to have given the first hint of the matter; though Geber himself, perhaps, meant no such thing; for by attending to the Arabic style and diction of this author, which abounds in allegory, it is highly probable, that by man he means gold; and by leprous, or other diseases, the other metals; which, with relation to gold, are all impure. The manner in which Suidas accounts for this total silence of old authors with regard to Alchymy, is, that Dioclesian procured all the books of the ancient Egyptians to be burnt; and that it was in these that the great mysteries of chymistry were contained. Corringius calls this statement in question, and asks how Suidas, who lived but five hundred years before us, should know what happened eight hundred years before him? To which Borrichius answers, that he had learnt it of Eudemus, Helladius, Zosimus, Pamphilius, &c. as Suidas himself relates. Kercher asserts, that the theory of the Philosopher’s Stone, is delivered at large in the table of Hermes, and that the ancient Egyptians were not ignorant of the art, but declined to prosecute it. They did not appear to transmute gold; they had ways of separating it from all kinds of bodies, from the very mud of the Nile, and stones of all kinds: but, he adds, these secrets were never written down, or made public, but confined to the royal family, and handed down traditionally from father to son. The chief point advanced by Borrichius, and in which he seems to lay the principal stress, is, the attempt of Caligula, mentioned by Pliny, for procuring gold from Orpiment, (Hist. Nat. 1. xxxiii. c. 4.) But this, it may be observed, makes very little for that author’s pretensions; there being no transmutations, no hint of any Philosopher’s Stone, but only a little gold was extracted or separated from the mineral. The principal authors on Alchymy are, Geber, Friar Bacon, Sully, John and Isaac Hallandus, Basil Valentine, Paracelsus, Van Zuchter, and Sendirogius. ALKAHEST, OR ALCAHEST, In Chemistry, means a most pure and universal menstruum or dissolvent, with which some chemists have pretended to resolve all bodies into their first matter, and perform other extraordinary and unaccountable operations. Paracelsus and Van Helmont, expressly declare, that there is a certain fluid in nature, capable of reducing all sublunary bodies, as well hemogeneous as mixed, into their _ens primum_, or original matter of which they are composed; or into an uniform equable and potable liquor, that will unite with water, and the juices of our bodies, yet will retain its radical virtues; and if mixed with itself again, will thereby be converted into pure elementary water. This declaration, seconded by the asseveration of Van Helmont, who solemnly declared himself possessed of the secret, excited succeeding Chemists and Alchymists to the pursuit of so noble a menstruum. Mr. Boyle was so much attracted with it, that he frankly acknowledged he had rather been master of it, than of the Philosopher’s Stone. In short, it is not difficult to conceive, that bodies might originally arise from some first matter, which was once in a fluid form. Thus, the primitive matter of gold is, perhaps, nothing more than a ponderous fluid, which, from its own nature, or a strong cohesion or attraction between its particles, acquires afterwards a solid form. And hence there does not appear any absurdity in the notion of an universal ens, that resolves all bodies into their Ens Genitate. The Alcahest is a subject that has been embraced by many anthers; _e. g._ Pantatem, Philalettes, Tachenius, Ludovicus, &c. Boerhaave says, a library of them might be collected; and Werdenfelt, in his treatise de Secretis Adeptorum, has given all the opinions that have been entertained concerning it. The term Alcahest is not peculiarly found in any language: Helmont declares, he first observed it in Paracelsus, as a word that was unknown before the time of that author, who in his second book, _De Viribus Membrorum_, treating of the liver, has these rather remarkable words: _Est etiam_ alkahest _liquor_, magnam sepates conservandi et confortandi, &c. “There is also the liquor _Alkerhest_, of great efficacy in preserving the liver; as also in curing hydropsical and all other diseases arising from disorders of that part. If it have once conquered its like, it becomes superior to all other hepatic medicines; and though the liver itself was broken and dissolved, this medicine should supply its place.” It was this passage alone, quoted from Paracelsus, that stimulated succeeding chemists to an enquiry after the Alkahest; there being only another indirect expression, in all his work, relating to it. As it was a frequent practice with Paracelsus to transpose the letters of his words, and to abbreviate or otherwise conceal them; _e. g._ for tartar, he would write _Sutratur_; for _Nitrum_, _Mutrin_, &c. it is supposed that Alcahest must be a word disguised in the same manner. Hence some imagine it, and with much probability, to be formed of _alkali est_; consequently that it was the Alkaline salt of tartar salatilized. This appears to have been Glauber’s opinion; who, in fact, performed surprising things with such a menstruum, upon subjects of all the three kingdoms. Others will have it derived from the German word _algeist_, that is, wholly spirituous or volatile; others are of opinion, that the word Alcahest is taken from saltz-geist, which signifies spirit of salt; for the universal menstruum, it is said, is to be wrought from water: and Paracelsus himself calls salt the centre of water, wherein metals ought to die, &c. In fact, spirit of salt was the great menstruum he used on most occasions. The Commentator on Paracelsus, who gave a Latin edition of his works at Delft, assures us that the alcahest was mercury, converted into a spirit. Zwelfer judged it to be a spirit of vinegar rectified from verdigris, and Starkey thought he discovered it in his soap. There have nevertheless been some synonimous and more significant words used for the Alkahest. Van Helmont, the elder, mentions it by the compound name of _ignis-aqua_, fire-water: but he here seems to allude to the circulated liquor of Paracelsus, which he terms fire, from its property of consuming all things; and water, on account of its liquid form. The same author calls it _liqoer Gehennæ_, infernal fire; a word also used by Paracelsus. He also entitles it, “Summun et felicismum omnium salium,” “the highest and most successful of all salts; which having obtained the supreme degree of simplicity, purity, and subtilty, enjoys alone the faculty of remaining unchanged and unimpaired by the subjects it works upon, and of dissolving the most stubborn and untractable bodies; as stones, gems, glass, earth, sulphur, metals, &c. into real salt, equal in weight to the matter dissolved; and this with as much ease as hot water melts down snow.”—“This salt,” continues he, “by being several times cohabited with Paracelsus’, Sal circulatum, loses all its fixedness, and at length becomes an insipid water, equal in quantity to the salt it was made from.” Van Helmont positively expresses that this salt is the product of art and not of nature. “Though, says he, a homogeneal part of elementary earth may be artfully converted into water, yet I deny that the same can be done by nature alone; for no natural agent is able to transmute one element into another.” And this he offers as a reason why the Elements always remain the same. It may throw some light into this affair, to observe, that Van Helmont, as well as Paracelsus, took water for the universal instrument of chymistry and natural philosophy; and earth for the unchangeable basis of all things—that fire was assigned as the sufficient cause of all things—that seminal impressions were lodged in the mechanism of the earth—that water, by dissolving and fermenting with this earth, as it does by means of fire, brings forth every thing; whence originally proceeded the animal, vegetable, and mineral kingdoms: even man himself, according to Moses, was thus at first created. The great characteristic or property of the Alkahest, as has already been observed, is to dissolve and change all sublunary bodies—water alone excepted.——The changes it induces proceed in the following manner, viz. 1. The subject exposed to its operation, is converted into its three principles, salt, sulphur, and mercury; and afterwards into salt alone, which then becomes volatile; and, at length, is wholly turned into insipid water.—The manner in which it is applied, is by touching the body proposed to be dissolved; _e. g._ gold, mercury, sand, glass, or the like, once or twice with the pretended alkahest; and if the liquor be genuine, the body will on this application be converted into its own quality of salt. 2. It does not destroy the seminal virtues of the bodies thereby dissolved.—For instance,—gold, by its action, is reduced to a salt of gold; antimony, to a salt of antimony; saffron, to a salt of saffron, &c. of the same seminal virtues, or characters with the original concrete. By seminal virtues, Van Helmont means those virtues which depend upon the structure or mechanism of a body, and which constitutes it what it actually is. Hence an actual and general _aurum_ potabile might readily be gained by the alkahest, as converting the whole body of gold into salt, retaining its seminal virtues, and being withal soluble in water. 3. Whatever it dissolves may be rendered volatile by a sand-heat; and if, after volatilizing the solvent, it be distilled therefrom, the body is left pure insipid water, equal in quantity to its original self, but deprived of its seminal virtues. Then, if gold be dissolved by the Alkahest, the metal first becomes salt, which is potable gold; but when the menstruum, by a further application of fire, is distilled therefrom, it is left mere elementary water. Whence it appears, that pure water is the last production or effect of the alkahest. 4. It suffers no change or diminution of force by dissolving the bodies it works in; consequently sustains no reaction from them; being the only immutable menstruum in nature. 5. It is incapable of mixture, and therefore remains free from fermentation and putrefaction; coming off as pure from the body it has dissolved, as when first applied to it; without leaving the least foulness behind. MAGICIAN. _One who practises the art of Magic._ (_Vide Divination, Sorcery, and Magic._) The ancient magicians pretended to extraordinary powers of interpreting dreams, foretelling future events, and accomplishing many wonderful things, by their superior knowledge of the secret powers of nature, of the virtues of plants and minerals, and of the motions and influences of the stars. And as the art of magic among Pagan nations was founded on their system of theology, and the magi who first exercised it were the priests of the gods, they pretended to derive these extraordinary powers from the assistance of the gods, which assistance they sought by a variety of rites and sacrifices, adapted to their respective natures, by the use of charms and superstitious words, and also by ceremonies and supplications: they pretended, likewise, in the proper use of their art, to a power of compelling the gods to execute their desires and commands. An excellent writer has shewn, that the Scripture brands all these powers as a shameless imposture, and reproaches those who assumed them with an utter inability of discovering, or accomplishing, any thing supernatural. (See Isaiah, xlvii. 11, 12, 13. chap. xli. 23, 24. chap. xliv. 25. Jeremiah, x. 2, 3, 8, 14. chap xiv. 14. chap, xxvii. 9, 10. chap. i. 36. Ps. xxi. 6. Jonah, ii. 8.) Nevertheless, many of the Christian fathers, as well as some of the heathen philosophers, ascribed the efficacy of magic to evil dæmons; and it was a very prevailing opinion in the primitive, that magicians and necromancers, both among the Gentiles and heretical Christians, had each their particular dæmons perpetually attending on their persons, and obsequious to their commands, by whose help they could call up the souls of the dead, foretel future events, and perform miracles. In support of this opinion, it has been alleged that the names by which the several sorts of diviners are described in scripture, imply a communication with spiritual beings; that the laws of Moses (Exod. xxii. 18. Lev. xix. 26, 31. chap. xx. 27. Deut. xviii. 10, 11.) against divination and witchcraft, prove the efficacy of these arts, though in reality they prove nothing more than their execrable wickedness and impiety; and that pretensions to divination could not have supported their credit in all the heathen nations, and through all ages, if some instances of true divination had not occurred. But the strongest argument is derived from the scripture history of the Egyptian magicians who opposed Moses. With regard to the works performed by these magicians, some have supposed that God himself empowered them to perform true miracles, and gave them an unexpected success; but the history expressly ascribes the effects they produced, not to God, but to their own enchantments. Others imagine, that the devil assisted the magicians, not in performing true miracles, but in deceiving the senses of the spectators, or in presenting before them delusive appearances of true miracles: against which opinion it has been urged, that it tends to disparage the credit of the works of Moses. The most common opinion, since the time of St. Austin, has been, that they were not only performed by the power of the devil, but were genuine miracles, and real imitations of those of Moses. In a late elaborate enquiry into the true sense and design of this part of scripture history, it has been shewn that the names given to magicians seem to express their profession, their affectation of superior knowledge, and their pretensions both to explain and effect signs and wonders, by observing the rules of their art; and therefore, that they are the persons, whose ability of discovering or effecting any thing supernatural, the scripture expressly denies. The learned author farther investigates the design for which Pharaoh employed them on this occasion: which, he apprehends, was to learn from them, whether the sign given by Moses was truly supernatural, or only such as their art was able to accomplish. Accordingly it is observed, that they did not undertake to outdo Moses, or to controul him, by superior or opposite arts of power, but merely to imitate him, or to do the same works with his, with a view of invalidating the argument which he drew from his miracles, in support of the sole divinity of Jehovah, and of his own mission. The question on this was not, are the gods of Egypt superior to the gods of Israel, or can any evil spirits perform greater miracles than those which Moses performed by the assistance of Jehovah? but the question is, are the works of Moses proper proofs, that the god of Israel is Jehovah, the only sovereign of nature, and consequently that Moses acts by his commission; or, are they merely the wonders of nature, and the effects of magic? In this light Philo, (de Vita Mosis, lib. i. p. 616.) and Josephus, (Antiq. Jud. lib. ii. cap. 13.) place the subject. Moreover, it appears from the principles and conduct of Moses, that he could not have allowed the magicians to have performed real miracles; because the scripture represents the whole body of magicians as impostors; the sacred writers, Moses in particular, describe all the heathen deities, in the belief of whose existence and influence the magic art was founded, as unsupported by any invisible spirit, and utterly impotent and senseless: the religion of Moses was built on the unity and sole dominion of God, and the sole divinity of Jehovah was the point which Moses was now about to establish, in direct opposition to the principles of idolatry; so that if he had allowed that the heathen idols, or any evil spirit supporting their cause, enabled the magicians to turn rods into serpents, and water into blood, and to create frogs, he would have contradicted the great design of his mission, and overthrown the whole fabric of his religion; besides, Moses appropriates all Miracles to God, and urges his own, both in general and separately, as an absolute and authentic proof, both of the sole divinity of Jehovah, and of his own mission; which he could not justly have done, if his opposers performed miracles, and even the same with his. On the other hand, it has been urged, that Moses describes the works of the magicians in the very same language as he does his own, (Exod. vii. 11, 12. chap. v. 22. chap. viii. 7.) and hence it is concluded, that they were equally miraculous. To this objection it is replied, that it is common to speak of professed Jugglers, as doing what they pretend and appear to do; but that Moses does not affirm that there was a perfect conformity between his works and those of the magicians, but they did _so_, or in like manner, using a word which expresses merely a general similitude; and he expressly refers all they did, or attempted in imitation of himself, not to the invocation of the power of dæmons, or of any superior beings, but to human artifice and imposture. The original words, translated _enchantments_, (Exod. vii. 11, 22. and chap. viii. 7, 18.) import deception and concealment, and ought to have been rendered, _secret slights_ or jugglings. Our learned writer farther shews, that the works performed by the magicians did not exceed the cause, or human artifice, to which they are ascribed. Farmer’s _Diss._ on Miracles, 1771, chap. 3. § 3. chap. 4. § 1. (See MAGII.) MAGI, OR MAGEANS, A title which the ancient Persians gave to their wise men or philosophers. The learned are in great perplexity about the word _magus_, μαγ ος. Plato, Xenophon, Herodotus, Strabo, &c. derive it from the Persian language, in which it signifies a priest, or person appointed to officiate in holy things; as _druid_ among the Gauls; _gymnosophist_ among the Indians; and _Levite_, among the Hebrews. Others derive it from the Greek μεγας, great; which they say, being borrowed of the Greeks, by the Persians, was returned in the form μαγος; but Vossius, with more probability, brings it from the Hebrew ‏הגה‎ _haga_, to meditate; whence ‏מהגים‎, maaghim, in Latin, meditabundi, q. d. people addicted to meditation. Magi, among the Persians, answers to σοφοι, or φιλοσοφοι, among the Greeks; _sapientes_, among the Latins; _druids_, among the Gauls; _gymnosophists_, among the Indians; and _prophets_ or _priests_ among the Egyptians. The ancient _magi_, according to Aristotle and Laertius, were the sole authors and conservators of the Persian philosophy; and the philosophy principally cultivated by them, was theology and politics; they being always esteemed as the interpreters of all law, both divine and human; on which account they were wonderfully revered by the people. Hence, Cicero observes, that none were admitted to the crown of Persia, but such as were well instructed in the discipline of the _magi_; who taught τα βασιλικα, and showed princes how to govern. Plato, Apuleius, Laertius, and others, agree, that the philosophy of the _magi_ related principally to the worship of the gods: they were the persons who were to offer prayers, supplications, and sacrifices, as if the gods would be heard by them alone. But according to Lucian, Suidas, &c. this theology, or worship of the gods, as it was called, about which the magi were employed, was little more than the diabolical art of divination; for that μαγεια, strictly taken, was the art of divination. Porphyry defines the _magi_ well; Cicero calls them _divina sapientes_, &c. in iisdem ministrantes; adding, that the word _magus_ implied as much in the Persian tongue. These people, he says, are held in such veneration among the Persians, that Darius, the son of Hystaspes, among other things, had it engraved on his monument, that he was master of the _magi_. Philo Judas describe the _magi_ to be diligent enquirers into nature, out of the love they bear to truth; and who, setting themselves apart from other things, contemplate the divine virtues the more clearly, and initiate others in the same mysteries. Their descendants, the modern _magi_, or fire worshippers, are divided into three classes; whereof the first and most learned, neither ate nor kill animals; but adhere to the old institution of abstaining from living creatures. The _magi_ of the second class, refrain only from tame animals; nor do the last kill all indifferently, it being the firm distinguishing dogma of them all, τκν μετεμχυωσιυ ειναι, _that there is a transmigration of souls_. To intimate the similitude between animals and men, they used to call the latter by the name of the former; thus, their fellow priests they called lions; the priestesses, lionesses; the servants, cows, &c. MAGIC, MAGIA, MATEIA, In its ancient sense, implies the science, or discipline, or doctrine, of the _magi_, or wise men of Persia. The origin of _magic_, and the _magi_, is ascribed to Zoroaster; Salmasius derives the very name from Zoroaster, who, he says, was surnamed _Mog_, whence _magus_. Others, instead of making him the author of the Persian philosophy, make him only the restorer and improver thereof; alleging, that many of the Persian rites in use among the _magi_, were borrowed from the Zabii, among the Chaldeans, who agreed in many things with the magi of the Persians; whence some make the name _magus_ common to both the Chaldeans and Persians. Thus Plutarch mentions, that Zoroaster instituted _magi_ among the Chaldeans; in imitation whereof the Persians had theirs too. MAGIC, in a more modern sense, is a science which teaches to perform wonderful and surprising effects. The word _magic_ originally carried along with it a very innocent, nay, a very laudable meaning; being used purely to signify the study of wisdom, and the more sublime parts of knowledge; but in regard to the ancient _magi_, engaged themselves in astrology, divination, sorcery, &c. the term magic in time became odious, and was only used to signify an unlawful and diabolical kind of science, depending on the devil and departed souls. If any wonder how vain and deceitful a science should gain so much credit and authority over men’s minds, Pliny gives the reason of it. ’Tis, says he, because it has possessed itself of three sciences of the most esteem among men, taking from each all that is great and marvellous in it. Nobody doubts but that it had its first origin in medicine, and that it insinuated itself into the minds of the people, under pretence of affording extraordinary remedies. To these fine promises it added every thing in religion that is pompous and splendid, and that appears calculated to blind and captivate mankind. And, lastly, it mingled judiciary astrology with the rest, persuading people curious of futurity, that it saw every thing to come in the heavens. Agrippa divided _magic_ into three kinds, _natural_, _celestial_, and _ceremonial_ or _superstitious_. NATURAL MAGIC, is no more than the application of natural active causes to passive things, or subjects; by means whereof many surprising, but yet natural effects are produced. Baptista Porta has a treatise of _natural magic_, or of secrets for performing very extraordinary things by natural causes. The _natural magic_ of the Chaldæans was nothing but the knowledge of the powers of simples and minerals. The _magic_ which they call _theurgia_, consisted wholly in the knowledge of the ceremonies to be observed in the worship of the gods, in order to be acceptable to them. By the virtue of these ceremonies, they believed they could converse with spiritual beings and cure diseases. CELESTIAL MAGIC borders nearly on judiciary astrology; it attributes to spirits a kind of rule or dominion over the planets; and to the planets, a dominion over men; and, on these principles, builds a ridiculous kind of system. SUPERSTITIOUS, or GEOTIC MAGIC, consists in the invocation of devils: its effects are usually evil and wicked, though very strange, and seemingly surpassing the powers of nature: they are supposed to be produced by virtue of some compact, either tacit or express, with evil spirits; but the truth is, these supposed compacts have not the power that is usually imagined; nor do they produce half those effects ordinarily ascribed to them. Naude has published an apology for all the great men suspected of _magic_. Agrippa says, that the words used by those in compact with the devil, to invoke him, and to succeed in what they undertake, are, _dies_, _mies_, _jesquet_, _benedoefet_, _douvima_, _enitemaus_. There are a hundred other superstitious formulæ of words prescribed for the same occasion, composed of pleasure, or gathered from several different languages; or patched from the Hebrew, or framed in imitation of it. _Magic of the Eastern nations,—a brief view of the origin and progress of Magic, &c._ CHALDEANS AND PERSIANS.—The origin of almost all our knowledge may be traced to the earlier periods of antiquity. This is peculiarly the case with respect to the acts denominated magical. There were few ancient nations, however barbarous, which could not furnish many individuals to whose spells and enchantments the powers of nature and the immaterial world were supposed to be subjected. The Chaldeans, the Egyptians, and, indeed, all the oriental nations, were accustomed to refer all natural effects for which they could not account, to the agency of Demons. Demons were believed (See DEMONOLOGY,) to preside over herbs, trees, rivers, mountains, and animals; every member of the human body was under their power, and all corporeal diseases were produced by their malignity. For instance, if any happened to be afflicted with a fever, little anxiety was manifested to discover its cause, or to adopt rational measures for its cure; it must no doubt have been occasioned by some evil spirit residing in the body, or influencing in some mysterious way the fortunes of the sufferer. That influence could be counteracted only by certain magical rites,—hence the observance of those rites soon obtained a permanent establishment in the East. Even at the present day many uncivilized people hold that all nature is filled with genii, of which some exercise a beneficent, and others a destructive power. All the evils with which man is afflicted, are considered the work of these imaginary beings, whose favour must be propitiated by sacrifices, incantations, songs. If the Greenlander be unsuccessful in fishing, the Huron in hunting, or in war; if even the scarcely half-reasoning Hottentot finds every thing is not right in his mind, body, or fortune, no time must be lost before the spirit be invoked. After the removal of some present evil, the next strongest desire in the human mind is the attainment of some future good. This good is often beyond the power, and still oftener beyond the inclination of man, to bestow; it must therefore be sought from beings which are supposed to possess considerable influence over human affairs, and which being elevated above the baser passions of our nature, were thought to regard with peculiar favour all who acknowledged their power, or invoked their aid; hence the numerous rites which have in all ages and countries been observed in consulting superior intelligences, and the equally numerous modes in which their pleasure has been communicated to mortals. The Chaldeans were more celebrated for their skill in Astrology than Magic; of the former, they were beyond doubt the inventors: so famous did they become in divining from aspects, positions, and influences of the stars, that all Astrologers were termed Chaldeans, particularly by the Jews and Romans. Of all species of idolatry, the worship of the heavenly bodies appears to have been among the most ancient. The Babylonians soon perceived that these bodies continually changed their places, and that some of them moved in regular orbits; they concluded, therefore, that this regularity of motion must necessarily imply some designing cause—something superior to mere inert matter: but the primeval notion of one supreme being presiding over the universe, was almost extinct, from a period little subsequent to the deluge, to the vocation of Abraham. Hence arose the belief that the stars were genii, of which some were the friends, and others the enemies of men; that they possessed an incontrollable power over human affairs; and that to their dominion were subjected, not only the vicissitudes of the seasons, of the atmosphere, and the productions of the earth, but also the dispositions and thoughts of mortals. They were supposed to delight in sacrifices and prayers. Hence a species of worship, subordinate to that of the gods, was established in their honour. It was believed that no event could be foreknown, no magical operation performed, without their aid; and they conferred extraordinary and supernatural powers on all who sought their favour. Men eminent for authority or wisdom, were thought, after their decease, to be incorporated with the race of genii, and sometimes even of gods. There is little doubt that the Baal of the Scriptures, is the same with the Belus of profane historians. Like Atlas, king of Mauritania, he excelled in the knowledge of Astronomy; but superstition has assigned to the celebrated founder of the Babylonian monarchy a greater dignity than to his western rival; the former was long worshipped by the Assyrians as one of their chief gods, while to the latter was committed the laborious and no very enviable task of supporting the earth on his shoulders. Indeed all the successors of Belus enjoyed the rare felicity of being honoured both living and dead. On leaving the globe, their souls being transformed into genii, were distributed through the immensity of space, to superintend the nations, and to direct the influence of the heavenly orbs. The Chaldean magii was chiefly founded on Astrology, and was much conversant with certain animals, metals and plants, which were employed in all their incantations, and the virtue of which was derived from Stellar influence. Great attention was always paid to the positions and configurations presented by the celestial sphere; and it was only at favourable seasons that the solemn rites were celebrated. Those rites were accompanied with many peculiar and fantastic gestures, by leaping, clapping of hands, prostrations, loud cries, and not unfrequently unintelligible exclamations[25]. Sacrifices and burnt-offerings were used to propitiate superior powers; but our knowledge of the magical rites exercised by certain Oriental nations, the Jews only excepted, is extremely limited. All the books professedly written on the subject, have been swept away by the torrent of time. We learn, however, that the professors among the Chaldeans were generally divided into three classes; the _Ascaphim_, or charmers, whose office it was to remove present, and to avert future contingent evils; to construct talismans, &c.; the _Mecaschephim_, or magicians properly so called, who were conversant with the occult powers of nature, and the supernatural world; and the _Chasdim_, or astrologers, who constituted by far the most numerous and respectable class. And from the assembling of the wise men on the occasion of the extraordinary dream of Nebuchadnezzar, it would appear that Babylon had also her _Oneicrotici_, or interpreters of dreams—a species of diviners indeed to which almost every nation of antiquity gave birth. The talisman is probably a Chaldean invention. It was generally a small image of stone, or of any metallic substance, and was of various forms. On it were several mysterious characters, which were cut under a certain configuration of the planets, and some believed to be powerfully efficacious, not only in averting evils, but in unfolding the dark and distant picture. Some learned men have lately expressed their doubts as to the antiquity of the talisman, and have even contended that it is not older than the Egyptian Amulet, which was probably invented but a short time before the Christian era; but we have the authority of the sacred writings for asserting that the Seraphim, which, according to the Jewish Doctors, gave oracular answers, and which, both in form and use, bore a great resemblance to the talisman, was known at an early period. There is no slight reason for concluding that the latter is either an imitation of the former, or that both are one and the same device.—Like the Chaldean Astrologers, the Persian Magi, from whom our word Magic is derived, belongs to the priesthood. But the worship of the gods, was not their chief occupation; they were great proficients in the arts of which we are now treating. At first they were distinguished for their ardour in the pursuit of knowledge; they endeavoured to penetrate the secrets of nature by the only way in which those secrets can be discovered— experiment and reason. The former furnished them with facts; the latter taught them how these facts might be made the foundation of higher researches, and rendered subservient to the public utility. While they continued in this innocent and laudable career, devoting, like the druids, no inconsiderable portion of their time to the cure of diseases, by means of herbs and other natural productions, they deserved and obtained the gratitude of their countrymen; but in process of time they became desirous of increasing the reverence with which they were regarded by all ranks: they grew ambitious of higher honours, to direct the counsels of the state, and to render even their sovereigns subject to their sway. They joined therefore to the worship of the gods, and to the profession of medicine and natural magic, a pretended familiarity with superior powers, from which they boasted of deriving all their knowledge. Like Plato, who probably imbibed many of their notions, they taught that Demons hold a middle rank between gods and men; that they (the Demons) presided not only over divinations, auguries, conjurations, oracles, and every species of magic, but also over sacrifices and prayer, which in behalf of men they presented, and rendered acceptable to the gods. Hence they were mediators, whose ministry was thought indispensable in all magical and religious rites. The magi constantly persuaded their credulous countrymen, that to them alone was conceded the high privilege of communicating with gods and demons, and of being thereby enabled to foretel future events; they even went so far as to assert that by means of their incantations, they obliged the latter to execute all their commands, and to serve them with the same deference as servants do their masters. The austerity of their lives was well calculated to strengthen the impression which their cunning had already made on the multitude, and to prepare the way for whatever impositions they might afterwards wish to practise. All the three order of Magi enumerated by Porphyry, abstained from wine and women, and the first of these orders from animal food. These were indulgences which they considered too vulgar for men who were the favourites of Orosmades, Aremanius, and of the inferior Deities, and who were so intimately connected with the offspring of those Deities, the numerous hosts of Genii and Demon. Three kinds of divination were chiefly cultivated by the Magi; _necromancy_, which appears to have been twofold; the predicting of future events by the inspection of dead bodies, and the invoking of departed spirits, which were forced to unfold the dark decrees of fate—a science which has in all ages been almost universally diffused over the earth; _lecanomancy_, by which demons, in obedience to certain powerful songs, were obliged to enter a vessel filled with water, and to answer whatever questions were put to them; and _hydromancy_, which differs from _lecanomancy_ in this, that the voice of the demon was not heard, but his form was perceptible in the water, in which he represented, either by means of his satellites, or by written verses, the cause and issue of any particular event. Whether the celebrated Zoroaster was acquainted with these three species, cannot be well determined. He has been called the inventor of magic; with what justice, is quite as doubtful. It has been inferred, and perhaps with greater plausibility, that he did not as much invent as methodize the art. He may likewise have so extended its bounds as to eclipse the fame of his predecessors; and from that, as well as from the other consideration, the honour of the invention may have been assigned him. INDIANS.—Of Indian magic we know even less than we do of that exercised by any other ancient nation. We have however reason to conclude that much of it was similar to that for which the magi, from whom it was probably derived, were held in so high estimation. But the divination of the Indians differed in one respect from that of all other people; they admitted in it affairs of public moment, but rigorously excluded it from all private concerns. The reason of this prohibition probably was, that the science was esteemed too sacred to be employed on the ordinary occurrences of life. Their Gymnosophists, or Brachmans, (it is not clear that there was any distinction between them) were regarded with as much reverence as the magi, and were probably more worthy of it. Some of them dwelt in woods, and others in the immediate vicinity of cities. They performed the ceremonies of religion; by them indeed kings worshipped the deities of the country; not a few pretended to superior powers, to cure diseases by enchantments, and to foretel future events by the stars; but generally speaking, they were a useful and honourable body of men. Their skill in medicine was great: the care which they took in educating youth, in familiarizing it with generous and virtuous sentiments, did them peculiar honour; and their maxims and discourses, as recorded by historians, (if indeed those historians be deserving of full credit) prove that they were much accustomed to profound reflection on the principles of civil polity, morality, religion, and philosophy. They preserved their dignity under the sway of the most powerful princes, whom they would not condescend to visit, or to trouble for the slightest favour. If the latter desired the advice or the prayers of the former, they were obliged either to go themselves, or to send messengers. EGYPTIANS.—The Egyptians also had their magicians from the remotest antiquity. Though these magicians were unable to contend with Moses, they were greatly superior to the Chaldean Astrologers, the Persian Magi, and the Indian Gymnosophists; they appear to have possessed a deeper insight into the arcana of nature than any other professors of the art. By what extraordinary powers their rods were changed into serpents, the waters of the Nile into blood, and the land of Egypt covered with frogs, has much perplexed wise and good men. Of all the methods of solution which the learning and piety of either Jewish or Christian commentators have applied to this difficult problem, none appears so consonant with the meaning of the sacred text, and at the same time liable to so few objections, as this; that the magicians were not, in the present case, impostors, and that they really accomplished, by means of supernatural agents, the wonders recorded by the inspired penman[26]. Earth, air, and ocean, may contain many things of which our philosophy has never dreamt. If this consideration should humble the pride of learning, it may remind the Christian that secret things belong not to him, but to a higher power. It was maintained by the Egyptians that besides the Gods, there were many demons which communicated with mortals, and which were often rendered visible by certain ceremonies and songs; that genii exercised an habitual and powerful influence over every particle of matter; that thirty-six of these beings presided over the various members of the human body; and that by magical incantations it might be strengthened, or debilitated[27], afflicted with, or delivered from diseases. Thus, in every case of sickness, the spirit of presiding over the afflicted part, was first duly invoked. But the magicians did not trust solely to their vain invocations; they were well acquainted with the virtues of certain herbs, which they wisely employed in their attempts at healing. These herbs were greatly esteemed: thus the _cynocephalia_, or as the Egyptians themselves termed the _asyrites_, which was used as a preventive against witchcraft; and the _nepenthes_, which Helen presented in a potion to Menelaus, and which was believed to be powerful in banishing sadness, and in restoring the mind to its accustomed, or even to greater cheerfulness, were of Egyptian growth[28]. But whatever might be the virtues of such herbs, they were used rather for their magical than for their medicinal qualities; every cure was cunningly ascribed to the presiding demons, with which not a few boasted that they were, by means of their art, intimately connected. The Egyptian amulets are certainly not so ancient as the Babylonian Talisman, but in their uses they were exactly similar. Some little figures, supposed to have been intended as charms, have been formed on several mummies, which have at various times been brought into Europe. Plutarch informs us, that the soldiers wore rings, on which the representation of an insect, resembling our beetle, was inscribed; and we learn from Ælian, that the judges had always suspended round their necks a small image of truth formed of emeralds[29]. The superstitious belief in the virtues of Amulets is far from extinct in the present age; the Cophts, the Arabians, and Syrians, and, indeed, almost all the inhabitants of Asia, west of the Ganges, whether Christians or Mahometans, still use them against possible evils. The descendants of the Pharaohs, like the Chaldean kings, were always great encouragers of Astronomy; and though the subjects of the latter were not so eminent as those of the former in the sister science, we have good reason to conclude that they made no inconsiderable progress in it. Herodotus, and other ancient historians, assert that Astrology was, from the remotest times, cultivated by that people. They usually, indeed, prognosticated the general course of life, the disposition, and even the manner of death, of any one, by reference to the deity presiding over the day on which he was born; and not unfrequently by their eastern neighbours, by determining the position of the stars at the moment of delivery. As Moses passed the greatest part of his life in Egypt, and as he could know little by personal experience of other nations, it may perhaps be inferred that generally when he warns the Israelites against prevailing superstitions, he has a particular eye to those observed in the country in which the posterity of Adam had so long resided. He makes frequent allusion, indeed, to the magical rites and idolatrous practices of the Canaanites; but in this case he appears to speak rather from the information he had acquired from others than from his own experience. Should this inference be admitted, we shall have reason for believing that both Witchcraft and Necromancy were known to the Egyptians; and that some days were considered lucky, and others unfavorable, for the prosecution of any important affair. A careful perusal of the Pentateuch, and a reference to the Greek Historians who have written on the affairs of Egypt, and whose works are necessary to elucidate many obscure allusions in the sacred text, will furnish the more curious reader with information on some minor points, which our limits, as a miscellaneous work, necessarily oblige us to omit. JEWS[30].—We have hitherto had too much reason to complain of the paucity of information afforded by ancient writers on the magic of the Eastern nations; but when we come to consider that of the Jews, we no longer labour under so heavy a disadvantage. The Holy Scriptures, the works of native writers, and above all, the laborious researches of learned Christian commentators, furnish us with abundant materials, from which we shall select such as appear best adapted to give an intelligible, but necessarily brief, view of the subject.—Many Jewish Doctors assign to their magic a preposterous antiquity. They assert that it is of divine origin; that it was known to Adam and Abraham, both of whom were animated by the same soul; that the latter taught it by means of his concubines to his children; and that he wore round his neck a precious stone, the bare sight of which cured every disease, and which, after his death, God hung on the sun! But leaving these wild fables, we have sufficient authority for saying, that the Jews were at a very early period addicted to the magical arts. This propensity, which first originated in Egypt, was much increased by their subsequent intercourse with the inhabitants of Syria, and above all, with their Chaldean conquerors. Thus we read in the Book of Kings, that they used divination, and observed the cry of birds. Hence the frequent and awful denunciations employed by the inspired writers against the practisers of their forbidden arts. Lightfoot has proved, that the Jews, after their return from Babylon, having entirely forsaken idolatry, and being no longer favoured with the gift of prophecy, gradually abandoned themselves, before the coming of our Saviour, to sorcery and divination. The Talmud, which they still regard with a reverence bordering on idolatry, abounds with instructions for the due observance of superstitious rites. After the destruction of their city and temple, many Israelitish impostors were highly esteemed for their pretended skill in magic. Under pretence of interpreting dreams, they met with daily opportunities of practising the most shameful frauds. Many Rabbins were quite as well versed in the school of Zoroaster as in that of Moses. They prescribed all kinds of conjuration, some for the cure of wounds, some against the dreaded bite of serpents, and others against thefts and enchantments. Like the Magi, they boasted that by means of their art they held an intercourse with superior beings. Thus Bath-kool, _daughter of the voice_, is the name given by them to the echo: they regarded it as an oracle, which in the second temple, was destined to supply the defect of the Urim and Thummim, the mysterious oracles of the first. Of Bath-kool many absurd stories are related. Thus when two Rabbins went to consult her concerning the fate of another Rabbin, Samuel, the Babylonian, they passed before a school, in which they heard a boy reading aloud, and _Samuel died_. (Sam. ch. xxv. v. 1.) On enquiry they subsequently found that the object of their anxiety was no longer an inhabitant of the earth; and thus a casual coincidence, of which no reasonable man would have been surprised, was confidently ascribed to the oracular powers of Bath-kool. Two other Rabbins, Jona and Josa, went to visit Acha in his sickness; as they proceeded on their way they said, “let us hear what sentence Bath-kool will pronounce on the fate of our brother.” Immediately they heard a voice, as if addressed by a woman to her neighbour—“the candle is going out; let not the light be extinguished in Israel.” (Lightfoot, vol. II. p. 267.) No more doubt was entertained that these words proceeded from Bath-kool, than that Elias now assists at the circumcision of every Jewish child. The divinations of the Israelites were founded on the influence of the stars, and on the operations of spirits: that singular people did not, indeed, like the Chaldeans and Magi, regard the heavenly bodies as gods and genii; but they ascribed to them a great power over the actions and opinions of men. Hence the common proverb, ‘such a one may be thankful to his stars,’ when spoken of any person distinguished for his wealth, power, or wisdom. The mazzal-tool was the happy, and the mazzal-ra the malignant influence; and the fate of every one was supposed to be regulated by either one or the other. Like the notions from which their superstitious opinions were derived, the Jews constructed horoscopes, and predicted the fate of every one from his birth. Thus if any one were born under the dominion of the sun, it was prognosticated that he would be fair, generous, open-hearted, and capricious; under Venus, rich and wanton; under Mercury, witty, and of a retentive memory; under the Moon, sickly, and inconstant; under Saturn, unfortunate; under Jupiter, just, and under Mars, successful. As to the spirits whose agency was so often employed in divination, we have full information from Manasseh, Ben Israel, and others. “Of wicked spirits,” says the author, “there are several varieties, of which some are intelligent and cunning, others ignorant and stupid. The former flying from one extent of the earth to the other, become acquainted with the general cause of human events, both past and present, and sometimes with those of the future. Hence many mortals conjure these spirits, by whose assistance they effect wonderful things. The books of the cabalists, and of some other writers, contain the names of the spirits usually invoked, and a particular account of the ceremonies are accompanied. If (continues the same author,) these spirits appear to one man alone, they portend no good; if to two persons together, they presage no evil: they were never known to appear to three mortals assembled together.” The magical rites of the Jews were, and indeed are still, chiefly performed on various important occasions, as on the birth of a child, a marriage, &c. On such occasions the evil spirits are believed to be peculiarly active in their malignity, which can only be counteracted by certain enchantments[31]. Thus Tobit, according to the directions of the angel Raphael, exorcised the demon Asmodeus, whom he compelled, by means of the perfume of the heart and liver of a fish, to fly into upper Egypt. (Tobit, ch. viii. v. 2 and 3.) Josephus does not think magic so ancient as many writers of this nation do; he makes Solomon the first who practised an art which is so powerful against demons; and the knowledge of which, he asserts, was communicated to that prince by immediate inspiration. The latter, continues the weakly credulous historian, invented and transmitted to posterity in his writings, certain incantations, for the cure of diseases, and for the expulsion and perpetual banishment of wicked spirits from the bodies of the possessed. This mode of cure, he further observes, is very prevalent in our nation. It consisted, according to his description, in the use of a certain root, which was sealed up, and held under the nose of the person possessed; the name of Solomon, with the words prescribed by him, was then pronounced, and the demon forced immediately to retire. He does not even hesitate to assert, that he himself has been an eye-witness of such an effect produced on a person named Eleazar, in presence of the emperor Vespasian and his sons. Nor will this relation surprise us, when we consider the deep malignity entertained by a Jew to the Christian religion, and his ceaseless attempts to depreciate the miracles of our Saviour, by ascribing them to magical influence, and by representing them as easy of accomplishment to all acquainted with the occult sciences. We should scarcely credit the account, were it not founded on unquestionable authority, that on the great day of propitiations, the Jews of the sixteenth century, in order to avert the angel of Samuel, endeavoured to appease him by presents. On that day, and on no other throughout the year, they believed that power was given him to accuse them before the judgment-seat of God. They aimed, therefore, to prevent their grand enemy from carrying accusations against them, by rendering it impossible for him to know the appointed day. For this purpose they used a somewhat singular stratagem; in reading the usual portion of the law, they were careful to leave out the beginning and the end,—an omission which the devil was by no means prepared to expect on so important an occasion. They entertained no doubt that their cunning, in this instance, had been more than a match for him. The cabal is chiefly conversant with enchantments, which are effected by a certain number of characters. It gives directions how to select and combine some passages and proper names of Scripture, which are believed both to render supernatural beings visible, and to produce many wonderful and surprising effects. In this manner the _Malcha-sheva_, (the queen of Sheba who visited Solomon,) who has often been invoked, and as often made to appear. But the most famous wonders have been effected by the name of God. The sacred word Jehovah, is, when read with points, multiplied by the Jewish doctors into twelve, forty-two, and seventy-two letters, of which words are composed that are thought to possess miraculous energy. By these Moses slew the Egyptians; by these Israel was preserved from the destroying angel of the Wilderness; by these Elijah separated the waters of the river, to open a passage for himself and Elisha; and by these it has been daring and impiously asserted, that the Eternal Son of God cast out evil spirits. The name of the devil is likewise used in magical devices. The five Hebrew letters of which that name is composed, exactly constitute the number 364, one less than the days in the whole year. Now the Jews pretended, that owing to the wonderful virtue of the number comprised in the name of satan, he is prevented from accusing them for an equal number of days: hence the stratagem of which we have before spoken, for depriving him of the power to injure them on the only day in which that power is granted him. Innumerable are the devices contained in the Cabal for averting possible evils, as the plague, disease, and sudden death. But we see no necessity, nor even utility, in prosecuting the subject further. We have said enough to convince the reader of the gross superstition and abominable practice of those who, even in their present state of degradation and infamy, have the arrogance to style themselves _God’s peculiar people_,—as so many _lights to enlighten the Gentiles_. PREDICTION. Prophecy, Divination, or foretelling future events, either by divine Revelation, by art and human invention, or by conjecture.—See _Divination_, page 142. Few great moral or political revolutions have occurred which have not had their accompanying _prognostic_; and men of a philosophic cast of mind, in the midst of their retirement, freed from the delusions of parties and of sects, while they are withdrawn from their conflicting interests, have rarely been confounded by the astonishment which overwhelms those who, absorbed in active life, are the mere creatures of sensation, agitated by the shadows of truth, the unsubstantial appearances of things. Intellectual nations are advancing in an eternal circle of events and passions which succeed each other, and the last is necessarily connected with its antecedent: the solitary force of some fortuitous incident only can interrupt this concatinated progress of human affairs. That every great event has been accompanied by a presage or prognostic, has been observed by Lord Bacon. “The shepherds of the people should understand the prognostics of _state tempests_; hollow blasts of wind, seemingly at a distance, and secret swellings of the sea, often precede a storm.” Such were the prognostics discerned by the politic Bishop Williams, in Charles the First’s time, who clearly foresaw and predicted the final success of the puritanic party in our country: attentive to his own security, he abandoned the government and sided with the rising opposition, at a moment when such a change in the public administration was by no means apparent. (See Rushworth, vol. i. p. 420.) Dugdale, our contemplative antiquary, in the spirit of foresight, must have anticipated the scene which was approaching in 1641, in the destruction of our ancient monuments in cathedral churches. He hurried on his itinerant labours of taking draughts and transcribing inscriptions, as he says, “to preserve them for future and better times.” It is to the prescient spirit of Dugdale that posterity is indebted for the ancient monuments of England, which bear the marks of the haste, as well as the zeal, which have perpetuated them. Sir Thomas More was no less prescient in his views; for when his son Roper was observing to him that the Catholic religion, under the “Defender of the Faith,” was in a most flourishing state, the answer of More was an evidence of political foresight:—“True it is, son Roper! and yet I pray God that we may not live to see the day that we would gladly be at league and competition with heretics, to let them have their churches quietly to themselves, so that they would be contented to let us have ours quietly to ourselves.” The minds of men of great political sagacity were at that moment, unquestionably, full of obscure indications of the approaching change. Erasmus, when before the tomb of Becket, at Canterbury, observing it loaded with a vast profusion of jewels, wished that those had been distributed among the poor, and that the shrine had only been adorned with boughs and flowers:—“For,” said he, “those who have heaped up all this mass of treasure, will one day be plundered, and fall a prey to those who are in power.” A prediction literally fulfilled about twenty years after it was made. _The fall of the religious houses_ was predicted by an unknown author, (see Visions of Pier’s Ploughman,) who wrote in the reign of Edward the Third. The event, in fact, with which we are all well acquainted, was realized two hundred years afterwards, by our Henry VIII. Sir Walter Raleigh foresaw the consequences of the separatists and the sectaries in the National Church, which occurred about the year 1530. His memorable words are, “Time will even bring it to pass, if it were not resisted, that God would be _turned out of churches into barns_, and from thence again into the _fields_ and _mountains_, and under _hedges_. All order of discipline and church government, left to _newness of opinion_, and men’s fancies, and as _many kinds of religion_ spring up as there are parish churches within England.” Tacitus also foresaw the calamities which so long desolated Europe on the fall of the Roman empire, in a work written five hundred years before the event! In that sublime anticipation of the future, he observed, “When the Romans shall be hunted out from those countries which they have conquered, what will then happen? The revolted people, freed from their master-oppressor, will not be able to subsist without destroying their neighbours, and the most cruel wars will exist among all these nations.” Solon, at Athens, contemplating on the port and citadel of Munychia, suddenly exclaimed, “how blind is man to futurity! could the Athenians foresee what mischief this will do, they would even eat it with their own teeth, to get rid of it.” A prediction verified more than two hundred years afterwards! Thales desired to be buried in an obscure quarter of Milesia, observing that that very spot would in time be the forum. Charlemagne, in his old age, observing from the window of a castle a Norman descent on his coast, tears started in the eyes of the aged monarch. He predicted, that since they dared to threaten his dominions while he was yet living, what would they do when he should be no more! A melancholy prediction of their subsequent incursions, and of the protracted calamities of the French nation during a whole century. In a curious treatise on “Divination,” or the knowledge of future events, Cicero has preserved a complete account of the state contrivances practised by the Roman government, to instil among the people those hopes and fears by which they regulated public opinion. The Pagan creed, now become obsolete and ridiculous, has occasioned this treatise to be rarely consulted; it remains, however, as a chapter in the history of man! There appears to be something in minds which take in extensive views of human nature, which serves them as a kind of Divination, and the consciousness of this faculty has been asserted by some. Cicero appeals to Atticus how he had always judged of the affairs of the republic as a good diviner; and that its overthrow had happened, as he had foreseen, fourteen years before. (_Ep. ad Att._ lib. 10, ep. 4.) Cicero had not only predicted what had happened in his own times, but also what occurred long after, according to Cornelius Nepos. The philosopher, indeed, affects no secret revelation, nor visionary second-sight;—he honestly tells us, that that art had been acquired merely by study, and the administration of public affairs, while he reminds his friend of several remarkable instances of his successful predictions. “I do not,” says Cicero, “divine human events by the arts practised by the augurs; but I use other signs.” Cicero then expresses himself with the guarded obscurity of a philosopher who could not openly ridicule the prevailing superstitions, although the nature of his “signs” are perfectly comprehensible, when in the great pending events of the rival conflicts of Pompey and Cæsar, he shewed the means he used for his purpose: “On one side I consider the humour and genius of Cæsar, and on the other, the condition and manner of civil wars.” (_Ep. ad. Att._ lib. 6, ep. 6.) In a word, the political diviner, by his experience of the personal character, anticipated the actions of the individual. Others, too, have asserted the possession of this faculty. Du Vard, an eminent chancellor of France, imagined the faculty to be intuitive with him; from observations made by his own experience. “Born,” says he, “with constitutional infirmity, a mind and body but ill adapted to be laborious, with a most treacherous memory, enjoying no gift of nature, yet able at all times to exercise a sagacity so great that I do not know, since I have reached manhood, that any thing of importance has happened to the state, to the public, or to myself in particular, which I had not foreseen[32].” The same faculty appears to be described by a remarkable expression employed by Thucidides, in his character of Themistocles, of which the following is a close translation. “By a species of sagacity peculiarly his own, for which he was in no degree indebted either to early education or after study, he was supereminently happy in forming a prompt judgment in matters that admitted but little time for deliberation; at the same time that he far surpassed all his _deductions of the future from the_ PAST; or was the best guesser of the future from the past.” Should this faculty of moral and political prediction be ever considered as a science, it may be furnished with a denomination, for the writer of the life of Thomas Brown, prefixed to his works, in claiming the honour for that philosopher, calls it the “Stochastic,” a term derived from the Greek and from Archery, meaning to “shoot at the mark.” Aristotle, who collected all the curious knowledge of his times, has preserved some remarkable opinions on the art of _divination_. In detailing the various subterfuges practised by the pretended diviners of the present day, he reveals the _secret principle_ by which one of them regulated his predictions. He frankly declared that the FUTURE being always very obscure, while the PAST was easy to know, _his predictions had never the future view_; for he decided from the PAST, as it appeared in human affairs, which, however, he concealed from the multitude. (Arist. Rhetoric, lib. vii. c. 5.) With regard to moral predictions on individuals, many have discovered the future character. The revolutionary predisposition of Cardinal Retz, even in his youth, was detected by the sagacity of Cardinal Mazarine. He then wrote a history of the conspiracy of Fresco, with such vehement admiration of his hero, that the Italian politician, after its perusal, predicted that the young author would be one of the most turbulent spirits of the age! The father of Marshal Biron, even amid the glory of his son, discovered the cloud which, invisible to others, was to obscure it. The father, indeed, well knew the fiery passions of his son. “Biron,” said the domestic Seer, “I advise thee, when peace takes place, to go and plant cabbages in thy garden, otherwise I warn thee thou wilt lose thy head upon the scaffold!” Lorenzo de Medici had studied the temper of his son Piero; for we are informed by Guicciardini that he had often complained to his most intimate friends that “he foresaw the imprudence and arrogance of his son would occasion the ruin of his family.” There is a singular prediction of James the first, of the evils likely to ensue from Laud’s violence, in a conversation given by Hacket, which the King held with Archbishop Williams. When the King was hard pressed to promote Laud, he gave his reasons why he intended to “keep Laud back from all place of rule and authority, because I find he hath a restless spirit, and cannot see when matters are well, but loves to toss and change, and to bring things to a pitch of reformation floating in his own brain, which endangers the stedfastness of that which is in a good pass. I speak not at random; he hath made himself known to me to be such a one.” James then relates the circumstances to which he alludes; and at length, when still pursued by the Archbishop, then the organ of Buckingham, as usual, this King’s good nature too easily yielded; he did not, however, without closing with this prediction: “Then take him to you! but on my soul you will repent it!” The future character of Cromwell was apparent to two of our great politicians. “This coarse, unpromising man,” observed Lord Falkland, pointing to Cromwell, “will be the first person in the kingdom if the nation comes to blows!” And Archbishop Williams told Charles the First confidentially, that “There was _that_ in Cromwell which foreboded something dangerous, and wished his Majesty would either win him over to him, or get him taken off!” The incomparable character of Buonaparte, given by the Marquis of Wellesley, predicted his fall when highest in his power. “His eagerness of power,” says this great Statesman, “is so inordinate; his jealousy of independence so fierce; his keenness of appetite so feverish, in all that touches his ambition, even in the most trifling things, that he must plunge into dreadful difficulties. He is one of an order of minds that by nature make for themselves great reverses.” After the commencement of the French Revolution, Lord Mansfield was once asked when it would end? His Lordship replied, “It is an event _without precedent_, and therefore _without prognostic_.” The fact is, however, that it had both; as our own history, in the reign of Charles the First, had furnished us with a precedent; and the prognostics were so plentiful, that a volume of passages might be collected from various writers who had foretold it. There is a production, which does honour to the political sagacity, as well as to his knowledge of human nature, thrown out by Bishop Butler in a Sermon before the House of Lords, in 1741; he calculated that the unreligious spirit would produce, some time or other, political disorders, similar to those which, in the 17th century, had arisen from religious fanaticism. “Is there no danger,” he observed, “that all this may raise somewhat like _that levelling spirit_, upon Atheistical principles, which in the last age prevailed upon enthusiastic ones? Not to speak of the possibility that _different sorts of people_ may _unite_ in it upon these _contrary principles_!” All this has literally been accomplished! If a prediction be raised on facts which our own prejudice induce us to infer will exist, it must be chimerical. The Monk Carron announces in his Chronicle, printed in 1532, that the world was about ending, as well as his Chronicle of it; that the Turkish Empire would not last many years; that after the death of Charles V. the Empire of Germany would be torn to pieces by the Germans themselves. This Monk will no longer pass for a prophet; he belongs to that class of Chroniclers who write to humour their own prejudices, like a certain Lady-prophetess who, in 1811, predicted that grass was to grow in Cheapside about this time! Even when the event does not always justify the prediction, the predictor may not have been the less correct in his principles of divination. The catastrophe of human life, and the turn of great events, often turn out accidental. Marshal Biron, whom we have noticed, might have ascended the throne instead of the scaffold; Cromwell and De Retz might have become only the favourite generals, or the ministers of their Sovereigns. Fortuitous events are not included within the reach of human prescience; such must be consigned to those vulgar superstitions which presume to discover the issue of human events, without pretending to any human knowledge. In the science of the Philosopher there is nothing supernatural. Predictions have sometimes been condemned as false ones, which, when scrutinize may scarcely be deemed to have failed: they may have been accomplished, and they may again revolve on us. In 1749, Dr. Hartley published his “Observations on Man;” and predicted the fall of the existing governments and hierarchies, in two simple propositions; among others— Prop. 81. _It is probable that all the civil governments will be overturned._ Prop. 82. _It is probable that the present forms of Church government will be dissolved._ Many indeed were terribly alarmed at these predicted falls of Church and State. Lady Charlotte Wentworth asked Hartley when these terrible things would happen? The answer of the predictor was not less awful: “I am an old man, and shall not live to see them.” In the subsequent revolutions of America and France, and perhaps latterly that of Spain, it can hardly be denied that these predictions have failed. The philosophical predictor, in foretelling some important crisis, from the appearances of things, will not rashly assign the period of time; for the crisis he anticipates is calculated on by that inevitable march of events which generate each other in human affairs; but the period is always dubious, being either retarded or accelerated by circumstances of a nature incapable of entering into his moral arithmetic. There is, however, a spirit of political vaccination which presumes to pass beyond the boundaries of human prescience, which, by enthusiasts, has often been ascribed to the highest source of inspiration; but since “the language of prophecy” has ceased, such pretensions are not less impious than they are unphilosophical. No one possessed a more extraordinary portion of this awful prophetic confidence than Knox the reformer: he appears to have predicted several remarkable events, and the fates of some persons. We are informed that when condemned to a galley in Rochelle, he predicted that “within two or three years, he should preach the Gospel at St. Giles’s, in Edinburgh,” an improbable event, which nevertheless happened as he had foretold. Of Mary and Darnley, he pronounced that, “as the King, for the Queen’s pleasure, had gone to mass, the Lord, in his justice, would make her the instrument of his overthrow.” Other striking predictions of the deaths of Thomas Maitland, and of Kirkaldly of Grange, and the warning he solemnly gave to the Regent Murray, not to go to Linlithgow, where he was assassinated, occasioned a barbarous people to imagine that the prophet Knox had received an immediate communication from heaven. An Almanack-maker, a Spanish friar, predicted, in clear and precise words, the death of Henry the Fourth of France; and Pierese, though he had no faith in the vain science of Astrology, yet, alarmed at whatever menaced the life of a beloved Sovereign, consulted with some of the King’s friends, and had the Spanish almanack before his Majesty, who courteously thanked them for their solicitude, but utterly slighted the prediction: the event occurred, and in the following year the Spanish friar spread his own fame in a new almanack. This prediction of the Spanish friar was the result either of his being acquainted with the plot, or from his being made an instrument for the purposes of those who were. It appears that Henry’s assassination was rife in Spain and Italy before the event occurred. Separating human prediction from inspired prophecy, we can only ascribe to the faculties of man that acquired prescience which we have demonstrated, that some great minds have unquestionably exercised. Its principles have been discovered in the necessary dependance of effects on general causes, and we have shewn that, impelled by the same motives, and circumscribed by the same passions, all human affairs revolve in a circle; and we have opened the true source of this yet imperfect science of moral and political prediction, in an intimate, but a discriminative, knowledge of the past. Authority is sacred when experience affords parallels and analogies. If much which may overwhelm, when it shall happen, can be foreseen, the prescient Statesman and Moralist may provide defensive measures to break the waters, whose streams they cannot always direct; and the venerable Hooker has profoundly observed, that “the best things have been overthrown, not so much by puissance and might of adversaries, as through defect of council in those that should have upheld and defended the same[33].” “The philosophy of history,” observes a late writer and excellent observer, “blends the past with the present, and combines the present with the future; each is but a portion of the other. The actual state of a thing is necessarily determined by its antecedent, and thus progressively through the chain of human existence, while, as Leibnitz has happily expressed the idea, the present is always full of the future. A new and beautiful light is thus thrown over the annals of mankind, by the analogies and the parallels of different ages in succession. How the seventeenth century has influenced the eighteenth, and the results of the nineteenth, as they shall appear in the twentieth, might open a source of PREDICTIONS, to which, however difficult it might be to affix their dates, there would be none in exploring into causes, and tracing their inevitable effects. The multitude live only among the shadows of things in the appearance of the PRESENT; the learned, busied with the PAST, can only trace whence, and how, all comes; but he who is one of the people and one of the learned, the true philosopher, views the natural tendency and terminations which are preparing for the FUTURE.” FATALISM, OR PREDESTINATION. Under the name of materialism things very different from those generally understood are designated: it is the same with respect to fatalism. If it be maintained that every thing in the world, and the world itself, are necessary; that all that takes place is the effect of chance or of blind necessity, and that no supreme intelligence is mixed with, nor in fact mixes with existing objects; this doctrine is a kind of fatalism, differing very little from atheism. But this fatalism has nothing in common with the doctrine which establishes the innateness of the faculties of the soul and mind, and their independence upon organization. We cannot, then, under the first consideration, be accused of fatalism. Another species of fatalism is that which teaches that in truth there exists a Supreme Being, creator of the universe, as well as of all the laws and properties connected with it; but that he has fixed those laws in so immutable a manner, that every thing that happens could not happen otherwise. In this system, man is necessarily carried away by the causes that compel him to act, without any participation whatever of the will. His actions are always a necessary result, without voluntary choice or moral liberty; they are neither punishable or meritorious, and the hope of future rewards vanishes, as well as the fear of future punishment. This is the fatalism with which superstitious ignorance accuse the physiology of the brain[34], that is the doctrine relative to the functions of the most noble organization in the world. “I have effectually proved,” says Dr. Gall, “that all our moral and intellectual dispositions are innate; that none of our propensities or talents, not even the understanding and will, can manifest themselves independent of this organization. To which also may be added, that it does not depend upon man to be gifted with organs peculiar to his species, consequently with such or such propensities or faculties. Must it now be inferred that man is not the master of his _actions_, that there exists no free will, consequently neither a meritorious nor an unworthy act?” Before this conclusion is refuted, let us examine with the frankness worthy of true philosophy, how far man is submitted to the immutable laws of his Creator, how far we ought to acknowledge an inevitable necessity, a destiny, or fatalism. To unravel confused ideas, is the best method of placing truth in its clearest point of view. Man is obliged to acknowledge the most powerful and determined influence of a multitude of things relative to his happiness or misery, and even over his whole conduct, without of himself being able either to add to, or subtract from that influence. No one can call himself to life; no one can choose the time, the climate, or the nation in which he shall be born; no one can fix the manners, laws, customs, form of government, religious prejudices, or the superstitions with which he shall be surrounded from the moment of his birth; no one can say, I will be master or servant, the eldest son or the youngest son; I will have a robust or a debilitated state of health; I will be a man or a woman; I will have such or such a constitution: I will be a fool, an idiot, a simpleton, a man of understanding, or a man of genius, passionate or calm, of a mild or cross nature, modest or proud, stupid or circumspect, cowardly or prone to voluptuousness, humble or independent: no one can determine the degree of prudence or the foolishness of his superiors, the noxious or useful example he shall meet with, the result of his connexions, the fortuitous events, the influence of external things over him, the condition of his father and mother, or his own, or the source of irritation that his desires or passions will experience. The relations of the five senses with external things, and the number and functions of the viscera and members, have been fixed in the same invariable manner; so nature is the source of our propensities, sentiments, and faculties. Their reciprocal influence, and their relations with external objects, have been irrevocably determined by the laws of our organization. As it does not depend upon ourselves to have or see when objects strikes our ears or our eyes, in the same manner our judgments are necessarily the results of the laws of thought. “Judgment, very rightly,” says Mr. Tracy, “in this sense is independent of the will; it is not under our controul, when we perceive a real relation betwixt two of our perceptions, not to feel it as it actually is, that is, such as should appear to every being organized as ourselves, if they were precisely in the same situation. It is this necessity which constitutes the certainty and reality of every thing we are acquainted with. For if it only depended upon our fancy to be affected with a great thing as if it were a small one, with a good as if it were a bad one, with one that is true as if it were false, there would no longer exist any thing real in the world, at least for us. There would neither be greatness nor smallness, good nor evil, falsehood nor truth; our fancy alone would be every thing. Such an order of things cannot even be conceived; it implies contradiction. Since primitive organization, sex, age, constitution, education, climate, form of government, religion, prejudices, superstitions, &c. exercise the most decided influence over our sensations and ideas, our judgments and the determination of our will, the nature and force of our propensities and talents, consequently over the first motives of our actions, it must be confessed that man, in several of the most important moments of his life, is under the empire of a destiny, which sometimes fixes him like the inert shell against a rock; at others, it carries him away in a whirlwind, like the dust. It is not then surprising that the sages of Greece, of the Indies, China and Japan, the Christians of the east and west, and the Mahomedans, have worked up this species of fatalism with their different doctrines. In all times our moral and intellectual faculties have been made to take their origin from God; and in all times it has been taught that all the gifts of men came from heaven; that God has, from all eternity, chosen the elect; that man of himself is incapable of any good thought; that every difference between men, relative to their faculties, comes from God; that there are only those to whom it has been given by a superior power who are capable of certain actions; that every one acts after his own innate character, the same as the fig tree does not bear grapes, nor the vine figs, and the same that a salt spring does not run in fresh water; lastly, that all cannot dive into the mysteries of nature, nor the decrees of Providence. It is this same kind of fatalism, this same inevitable influence of superior powers, that has been taught by the fathers of the church. St. Augustine wished this very same doctrine to be preached, to profess loudly in the belief of the infallibility of Providence, and our entire dependence upon God. “In the same manner, he says, no one can give himself life, no one can give himself understanding.” If some are unacquainted with the truth, it is, according to his doctrine, because they have not received the necessary capacity to know it. He refutes the objections that might be urged against the justice of God: he remarks that neither has the grace of God distributed equally to every one the temporal goods, such as address, strength, health, beauty, wit, and the disposition for the arts and sciences, riches, honors, &c. St. Cyprian at that time had already said, that we ought not to be proud of our qualities, for we possess nothing from ourselves. If people had not always been convinced of the influence of external and internal conditions relative to the determination of our will, upon our actions, why, in all times and among every people, have civil and religious laws been made to subdue and direct the desires of men? There is no religion that has not ordained abstinence from certain meats and drinks, fasting and mortification of the body. From the time of Solomon the wise down to our own time, we know of no observer of human nature that has not acknowledged that the physical and moral man is entirely dependant on the laws of the creation. DIVINATION, Is the art or act of foretelling future events, and is divided by the ancients into artificial and natural. ARTIFICIAL DIVINATION, Is that which proceeds by reasoning upon certain external signs, considered as indications of futurity. _Natural Divination_, Is that which presages things from a mere internal sense, and persuasion of the mind, without any assistance of signs; and is of two kinds, the one from nature, and the other by influx. The first is the supposition that the soul, collected within itself, and not diffused, or divided among the organs of the body, has, from its own nature and essence, some foreknowledge of future things: witness what is seen in dreams, ecstasies, the confines of death, &c. The second supposes that the soul, after the manner of a minor, receives some secondary illumination from the presence of God and other spirits. Artificial divination is also of two kinds; the one argues from natural causes; _e. g._ the predictions of physicians about the event of diseases, from the pulse, tongue, urine, &c. Such also are those of the politician, _O venalem urbem, et mox peuturam, si emptorem inveneris!_ The second proceeds from experiments and observations arbitrarily instituted, and is mostly superstitious. The systems of divination reducible under this head, are almost incalculable, _e. g._ by birds, the entrails of birds, lines of the hand, points marked at random, numbers, names, the motion of a sieve, the air, fire, the Sortes Prænestinæ, Virgilianæ, and Homericæ; with numerous others, the principal species and names of which are as follows:— AXINOMANCY, Was an ancient species of divination or method of foretelling future events by means of an axe or hatchet. The word is derived from the Greek, αξινη, _securis_; μαντεια, _divinatio_. This art was in considerable repute among the ancients; and was performed, according to some, by laying an agate stone upon a red hot hatchet. ALECTOROMANTIA, Is an ancient kind of divination, performed by means of a cock, which was used among the Greeks, in the following manner.—A circle was made on the ground, and divided into 24 equal portions or spaces: in each space was written one of the letters of the alphabet, and upon each of these letters was laid a grain of wheat. This being done, a cock was placed within the circle, and careful observation was made of the grains he picked. The letters corresponding to these grains were afterwards formed into a word, which word was the answer decreed. It was thus that Libanius and Jamblicus sought who should succeed the Emperor Valens; and the cock answering to the spaces ΘΕΟΔ, they concluded upon Theodore, but by a mistake, instead of Theodosius. ARITHMOMANCY, Is a kind of divination or method of foretelling future events, by means of numbers. The Gematria, which makes the first species of the Jewish Cabala, is a kind of Arithmomancy. BELOMANCY, Is a method of divination by means of arrows, practised in the East, but chiefly among the Arabians. Belomancy has been performed in different manners: one was to mark a parcel of arrows, and to put eleven or more of them into a bag; these were afterwards drawn out, and according as they were marked, or otherwise, they judged of future events. Another way was, to have three arrows, upon one of which was written, _God forbids it me_; upon another, _God orders it me_; and upon the third nothing at all. These were put into a quiver, out of which one of the three was drawn at random; if it happened to be that with the second inscription, the thing they consulted about was to be done; if it chanced to be that with the first inscription, the thing was let alone; and if it proved to be that without any inscription, they drew over again. Belomancy is an ancient practice, and is probably that which Ezekiel mentions, chap. xxi. v. 21. At least St. Jerome understands it so, and observes that the practice was frequent among the Assyrians and Babylonians. Something like it is also mentioned in Hosea, chap. vi. only that staves are mentioned there instead of arrows, which is rather Rhabdomancy than Belomancy. Grotius, as well as Jerome, confounds the two together, and shews that they prevailed much among the Magi, Chaldeans, and Scythians, from whom they passed to the Sclavonians, and thence to the Germans, whom Tacitus observes to make use of Belomancy. CLEROMANCY, Is a kind of divination performed by the throwing of dice or little bones; and observing the points or marks turned up. At Bura, a city of Achaia, was a temple, and a celebrated Temple of Hercules; where such as consulted the oracle, after praying to the idol, threw four dice, the points of which being well scanned by the priests, he was supposed to draw an answer from them. CLEDONISM. This word is derived from the Greek κληδων, which signifies two things; viz. _rumour_, a report, and _avis_, a bird; in the first sense, _Cledonism_ should denote a kind of divination drawn from words occasionally uttered. Cicero observes, that the Pythagoreans made observations not only of the words of the gods, but of those of men; and accordingly believed the pronouncing of certain words, _e. g._ _incendium_, at a meal, very unlucky. Thus, instead of prison, they used the words _domicilium_; and to avoid erinnyes, said _Eumenides_. In the second sense, Cledonism should seem a divination drawn from birds; the same with ornithomantia. COSCINOMANCY. As the word implies, is the art of divination by means of a sieve. The sieve being suspended, after repeating a certain form of words, it is taken between two fingers only; and the names of the parties suspected, repeated: he at whose name the sieve turns, trembles or shakes, is reputed guilty of the evil in question. This doubtless must be a very ancient practice. Theocritus, in his third Idyllion, mentions a woman who was very skilful in it. It was sometimes also practised by suspending the sieve by a thread, or fixing it to the points of a pair of scissars, giving it room to turn, and naming as before the parties suspected: in this manner Coscinomancy is still practised in some parts of England. From Theocritus it appears, that it was not only used to find out persons unknown, but also to discover the secrets of those who were. CAPNOMANCY, Is a kind of divination by means of smoke, used by the ancients in their sacrifices. The general rule was—when the smoke was thin and light, and ascended straight up, it was a good omen; if on the contrary, it was an ill one. There was another species of Capnomancy which consisted in observing the smoke arising from poppy and jessamin seed, cast upon burning coals. CATOPTROMANCY, Is another species of divination used by the ancients, performed by means of a mirror. Pausanias says, that this method of divination was in use among the Achaians; where those who were sick, and in danger of death, let down a mirror, or looking-glass, fastened by a thread, into a fountain before the temple of Ceres; then looking in the glass, if they saw a ghastly disfigured face, they took it as a sure sign of death; but, on the contrary, if the face appeared fresh and healthy, it was a token of recovery. Sometimes glasses were used without water, and the images of future things, it is said, were represented in them. CHIROMANCY, Is the art of divining the fate, temperament, and disposition of a person by the lines and lineaments of the hands. There are a great many authors on this vain and trifling art, viz. Artemidorus, Fludd, Johannes De Indagine, Taconerus, and M. De le Chambre, who are among the best.