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

D

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, and 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,

51

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