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ness than roguery; yet we are led to imagine that this compilation is a kind of advertisement intended to inform the public of a new cunning man.
In his preface, this philosopher of darkness gravely assumes the plural number; and, among other pieces of authentic information, may be mentioned the following.
• We have likewise proved how cures are performed by virtue of sympathetic powers and medicines--by seals, rings, and amulets, even at unlimited distances, which we have been witnesses of, and are daily confirmed in the true and certain belief of. We know how to communicate with any person, and to give him intimation of our purpose, at a hundred or a thousand miles distance; but then a preparation is necessary, and the parties should have their appointed seasons and hours for that purpose ; likewise, both should be of the same firm constancy of mind, and a disciple or brother in art. And we have given methods whereby a man may receive true and certain intimation of future things (by dreams), of whatsoever his mind has before meditated upon, himself being properly disposed.' P. vii.
It would be loss of time to criticise with gravity so weak and ignorant a book; nor need the powers of ridicule be exerted against follies long since exploded. We shall therefore content ourselves with a few extracts, chiefly calculated for the reader's amusement. In treating of natural magic, our author thus proceedeth :
• It is likewise told Eve, after her transgression, that she should bring forth in pain. Therefore, what hath the pain of bringing forth common with the eating of the apple, unless the apple had operated about the concupiscence of the fesh, and by consequence stirred up copulation ; and the Creator had intended to dissuade it, by dehorting from the eating of the apple. For why are the gonital members of women punished with pains at child-birth, if the eye in seeing the apple, the hands in cropping it, and the mouth in eating it, have offended ? for was it not sufficient to have chastised the life with death, and the health with very many diseases ? Moreover, why is the womb afflicted, as in brutes, with the manner of bringing forth, if the conception granted to beasts were not forbidden to man? Bouk i. p. 19.
And, seeing the faunii and nymphs of the woods were preferred before the others in beauty, they afterwards generated their offspring amongst themselves, and at length began wedlocks with men, feigning that by these copulations they should obtain an imınortal soul for them and their offspring; but this happened through the persuasions and delusions of Satan to admit these monsters to carnal co. pulation, which the ignorant were easily persuaded to ; and there. fore these nymphs are called succubii: although Satan afterwards committed worse, frequently transchanging himself, by assuming the persons of both incubii and succubii, in both sexes ; but they .conceived not a true young by the males, except the nymphs alone. The which, indeed, seeing the sons of God (that is, men) had now, without distinction, and in many places, taken to be their wives, God was determined to blot out the whole race begotten by these infernal and detestable marriages, through a deluge of waters, that the intent of the evil spirit might be rendered frustrate.
• Of which monsters before mentioned I will here give a striking example from Helmont: for he says, a merchant of Ægina, a countryman of his, sailing various times unto the Canaries, was asked by Helmont for his serious judgement about certain creatures which the marinery frequently brought home from the mountains, as often as they went, and called them tude-squils ; for they were dried dead carcases, al. most three-footed, and so small that a boy might easily carry one of them upon the palm of his hand, and they were of an exact human shape ; but their whole dead carcase was clear or transparent as any parchment, and their bones flexible like gristles ; against the sun also their bowels and intestine were plainly to be seen ; which thing I, by Spaniards there born, knew to be true. I considered that to this day the destroyed race of the Pygmies were there ; for the Almighty would render the expectations of the evil spirit, supported by the abominable actions of mankind, void and vain; and he has therefore manifoldly saved us from the craft and subtilty of the devil, unto whom eternal punishments are due, to his extreme and perpetual confusion, unto the everlasting sanctifying of the divine name.' Book i. P. 23.
In this passage, as throughout the work, the author's ignorance is deplorably apparent. His plurals faunii and incubii, and his supposition that a merchant of Ægina could be a countryman of Helmont, evince a mind untinctured with the least colour of learning; as was indeed to have been expected from the very nature of the subject.
· Likewise of the virtues of simple animals, as well as manual operations, of which we shall speak more anon. The application of hare's fat pulls out a thorn ;- likewise any one may cure the toothache with the stone that is in the head of the toad ;- also, if shall catch a living frog before sun-rise, and he or she spit in the mouth of the frog, will be cured of an asthmatic consumption ;likewise the right or left eye of the same animal cures blindness ; and the fat of a viper cures a bite of the same. Black hellebore easeth the head-ache, being applied to the head, or the powder snuffed
up the nose in a moderate quantity. Coral is a well-known preservative against witchcraft and poisons, which if worn now, in this time, as much round children's necks as usual, would enable them to combat many diseases which their tender years are subjected to, and to which, with fascinations, they often fall victims. I know how to compose coral amulets, or talismans, which, if suspend. ed even by a single thread, shall (God assisting) prevent all harms and accidents of violence from fire, or water, or witchcraft, and help them to withstand all their diseases.
Paracelsus and Helmont both agree, that in the toad, although
so irreverent to the sight of man, and so noxious to the touch, and of such strong violent antipathy to the blood of man-I say, out of this hatred Divine Providence hath prepared us a remedy against manifold diseases most inimical to man's nature. The toad hath a natural aversion to man; and this sealed image, or idea of hatred, he carries in his head, eyes, and most powerfully throughout his whole body. Now that the toad may be highly prepared for a sympathetic remedy against the plague or other disorders, such as the ague, falling sicknesses, and various others; and that the terror of us, and natural inbred hatred may the more strongly be imprinted and higher ascend in the toad; we must hang him up aloft in the chimney by the legs, and set under him a dish of yellow wax, to receive whatsoever may come down, or fall from his mouth. Let him hang in this position, in our sight, for three or four days, at least till he is dead. Now we must not omit frequently to be present in sight of the animal, so that his fears and inbred terror of us, with the ideas of strong hatred, may increase even unto death.' Book i. P. 25.
• Rhubarb, on account of its violent antipathy to choler, wonderfully purges the same. Music is a well-known specific for curing the bite of a tarantula, or any venomous spider; likewise, water cures the hydrophobia. Warts are cured by paring off the same, or by burying as many pebbles secretly as the party has warts. The king's-evil may be cured by the heart of a toad worn about the neck, first being dried.-Hippomanes excites lust by the bare touch, or being suspended on the party. If any one shall spit in the hand with which he struck or hurt another, so shall the wound be cured ; likewise, if any one shall draw the halter wherewith a malefactor was slain across the throat of one who hath the quinsey, it certainly cures him in three days ;-also, the herb cinquefoil being gathered before sun-rise, one leaf thereof cures the ague of one day ; three leaves cures the tertian; and four the quartan ague. Rape-sced sown with cursings and imprecations grows the fairer, and thrives; but if with praises, the reverse. The juice of deadly nightshade, distilled, and given in a proportionate quantity, makes the party imagine almost whatever you choose. The herb nip, being heated in the hand, and afterwards you hold in your hand the hand of any other party, they shall never quit you so long as you retain that herb. The herbs arsesmart, comfrey, faxweed, dragon-wort, adder's. tongue, being steeped in cold water, and if for some time being applied on a wound or ulcer, they grow warm, and are buried in a muddy place, cureth the wound or sore to which they were applied. Again ; if any one pluck the leaves of asarabacca, drawing them upwards, they will purge another, who is ignorant of the drawing, by vomit only; but if they are wrested downward to the earth, they purge by stool. A sapphire, or a stone that is of a deep blue cu. lour, if it be rubbed on a tumor wherein the plaguc discovers itself, (before the party is too far gone,) and by-and-by it be removed from the sick, the absent jewel attracts all the poison or contagion therefrom. And thus much' is sufficient to be said concerning natural occult virtues, whereof we speak in a mixed and miscellaneous manner, coming to more distinct heads anon.' Book i. P. 29. CRIT. Rey. Vol. 34. April, 1802.
The following sentences, p. 66, are curious.
Perhaps, I do not doubt but, there are some that will say, when they look at our works, this fellow is all rant, all preaching-he tells us what we knew before as well as himself. To such I say, let them read our book but twice; if they do not gather something that they will acknowledge precious, (nay, be convinced that it is precious, to their own satisfaction) I will burn these writings, and they shall be no more remembered by me.' Book i. P. 66.
In this we are inclined to believe the author; for not the philosopher's stone itself should tempt us to read the book twice.
• Furthermore, that there are miraculous ecstasies belonging to the more inward man is beyond dispute. That there are also ecstasies in the animal man, by reason of an intense or heightened ima-, gination, is without doubt. Martin del Ris, an elder of the society of Jesus, in his Magical Disquisitions or Inquiries, makes mention of a certain young man in the city Insulis that was transported with so violent a desire of seeing his mother, that through the same intense desire, as if being rapt up by an ecstasy, he saw her perfectly, although many miles absent from thence; and, returning again to himself, being mindful of all that he had seen, gave many true signs of his true presence with his mother.
Now that desire arose from the more outward man, viz. from blood and sense, or flesh, is certain ; for, otherwise, the soul being once dislodged, or loosened from the bonds of the body, cannot, except by miracle, be re-united to it; there is therefore in the blood a certain ecstatical or transporting power, which, if at any time shall be excited or stirred up by an ardent desire and most strong imagination, it is able to conduct the spirit of the more outward man even to some absent and far distant object; but then that power lies hid 'in the more outward man, as it were in potentia, or by way of possibility : neither is it brought into act unless it be roused up by the imagina. tion, inflamed and agitated by a most fervent and violent desire." Book ii. P. 12.
In this passage, Del Ris should be Dario; and the city In sulis happens to be Lisle.
We shall conclude with the following advertisement, which we believe to be intended as the chief nostrum in the book.
• The author of this work respectfully informs those who are cus. rious in the studies of art and nature, especially of natural and occult philosophy, chemistry, astrology, &c. &c. that having been indes fatigable in his researches into those sublime sciences, of which he has treated at large in this book, that he gives private instructions and lectures upon any of the above-mentioned sciences; in the course) of which he will discover many curious and rare experiments. Those who become students will be initiated into the choicest operations of natural philosophy, natural magic, the cabala, chemistry, the talismanic art, hermetic philosophy, astrology, physiognomy, &c. &c. Likewise they will acquire the knowledge of the rites, mysteries, ceremonies, and principles of the ancient philosophers, magi, cabalists, adepts, &c.--The purpose of this school (which will consist of no greater number than twelve students) being to investigate the hidden treasures of nature ; to bring the mind to a contemplation of the eternal wisdom ; to promote the discovery of whatever may conduce to the perfection of man ; the alleviating the miseries and calamities of this life, both in respect of ourselves and others; the study of morality and religion here, in order to secure to ourselves felicity hereafter ; and, finally, the promulgation of whatever may conduce to the general happiness and welfare of mankind.--Those who feel themselves thoroughly disposed to enter upon such a course of studies, as is above recited, with the same principles of philanthropy with which the author invites the lovers of philosophy and wisdom to incorporate themselves in so select, permanent, and desirable a society, may speak with the author upon the subject, at any time between the hours of eleven and two o'clock, at 99, Norton-street, Mary-le-bonne.
• Letters (post paid) upon any subject treated of in this book, will be duly answered, with the necessary information. Book ii. P. 140.
We cannot guess the meaning of the letters F. R.C. appended to the author's name, except they imply Fellow of a Roguish Company.
The magical biography at the end corresponds with the rest in nonsense and credulity.--Apage!
ART. VIII.--Notes, Critical and Dissertatory, on the Gospel and
Epistles of St. John. By the Rev. R. Shepherd, D. D. &c. 4to. il. 55. Boards. Mawman. . THIS volume, we are informed by the author, was printed several years since-at which time a few copies only were permitted to pass out of his hands, one of which was presented to the bishop of Durham. His lordship condescended, we are told, to notice some errors, and to make some “judicious observations' on the work ; but as these observations are not presented to us, we can only presume, from the general character of his lordship, that a significant objection, as the author terms it, offered by the worthy prelate to his consideration, referred to the doctrines maintained in this extraordinary publication, and was followed up by a remonstrance against its appearance in the world under the sanction of a member of the church of England. But we begin to cease from all surprise at any thing in our ecclesiastical economy. The Athanasian creed has been lately impugned by a prelate: and the doctrine of the Tri. nity, as maintained in that creed and in our articles, and as it runs through the whole of our liturgy, is now severely im