The Works of Sir Thomas Browne Volume I Part 16

5. _Plinius Secundus of Verona_; a man of great Eloquence, and industry indefatigable, as may appear by his writings, especially those now extant, and which are never like to perish, but even with learning it self; that is, his Natural History. He was the greatest Collector or Rhapsodist of the Latines, and as _Suetonius_ observeth, he collected this piece out of two thousand Latine and Greek Authors. Now what is very strange, there is scarce a popular error pa.s.sant in our days, which is not either directly expressed, or diductively contained in this Work; which being in the hands of most men, hath proved a powerful occasion of their propagation. Wherein notwithstanding the credulity of the Reader, is more condemnable than the curiosity of the Author: for commonly he nameth the Authors from whom he received those accounts, and writes but as he reads, as in his Preface to _Vespasian_ he acknowledgeth.

6. _Claudius aelia.n.u.s_, who flourished not long after in the reign of _Trajan_, unto whom he dedicated his Tacticks; an elegant and miscellaneous Author, he hath left two Books which are in the hands of every one, his History of Animals, and his _Varia Historia_. Wherein are contained many things suspicious, not a few false, some impossible; he is much beholding unto _Ctesias_, and in many uncertainties writes more confidently then _Pliny_.

7. _Julius Solinus_, who lived also about his time: He left a Work ent.i.tuled _Polyhistor_, containing great variety of matter, and is with most in good request at this day. But to speak freely what cannot be concealed, it is but _Pliny_ varied, or a transcription of his Natural History: nor is it without all wonder it hath continued so long, but is now likely, and deserves indeed to live for ever; not onely for the elegancy of the Text, but the excellency of the Comment, lately performed by _Salmasius_, under the name of _Plinian_ Exercitations.

8. _Athenaes_, a delectable Author, very various, and justly stiled by _Casaubon, Graecorum Plinius_. There is extant of his, a famous Piece, under the name of _Deipnosophista_, or _Cna Sapientum_, containing the Discourse of many learned men, at a Feast provided by _Laurentius_.

It is a laborious Collection out of many Authors, and some whereof are mentioned no where else. It containeth strange and singular relations, not without some spice or sprinkling of all Learning. The Author was probably a better Grammarian then Philosopher, dealing but hardly with _Aristotle_ and _Plato_, and betrayeth himself much in his Chapter _De Curiositate Aristotelis_. In brief, he is an Author of excellent use, and may with discretion be read unto great advantage: and hath therefore well deserved the Comments of _Casaubon_ and _Dalecampius_. But being miscellaneous in many things, he is to be received with suspition; for such as ama.s.s all relations, must erre in some, and may without offence be unbelieved in many.

[Sidenote: _That write Hexameters, or long verses._]

9. We will not omit the works of _Nicander_, a Poet of good antiquity: that is, his _Theriaca_, and _Alexipharmaca_, Translated and Commented by _Gorraeus_: for therein are contained several Traditions, and popular Conceits of venemous Beasts; which only deducted, the Work is to be embraced, as containing the first description of poysons and their antidotes, whereof _Dioscorides_, _Pliny_, and _Galen_, have made especial use in elder times; and _Ardoynus_, _Grevinus_, and others, in times more near our own. We might perhaps let pa.s.s _Oppia.n.u.s_, that famous Cilician Poet. There are extant of his in Greek, four Books of Cynegeticks or Venation, five of Halieuticks or Piscation, commented and published by _Ritterhusius_; wherein describing Beasts of venery and Fishes, he hath indeed but sparingly inserted the vulgar conceptions thereof. So that abating the annual mutation of s.e.xes in the _Hyaena_, the single s.e.x of the _Rhinoceros_, the Antipathy between two Drums, of a Lamb and a Wolfes skin, the informity of Cubs, the venation of _Centaures_, the copulation of the _Murena_ and the Viper, with some few others, he may be read with great delight and profit. It is not without some wonder his Elegant Lines are so neglected. Surely hereby we reject one of the best Epick Poets, and much condemn the Judgement of _Antoninus_, whose apprehensions so honoured his Poems, that as some report, for every verse, he a.s.signed him a Stater of Gold.

10. More warily are we to receive the relations of _Philes_, who in _Greek Iambicks_ delivered the proprieties of Animals, for herein he hath ama.s.sed the vulgar accounts recorded by the Ancients, and hath therein especially followed _aelian_. And likewise _Johannes Tzetzes_, a Grammarian, who besides a Comment upon _Hesiod_ and _Homer_, hath left us _Chiliads de Varia Historia_; wherein delivering the accounts of _Ctesias_, _Herodotus_, and most of the Ancients, he is to be embraced with caution, and as a transcriptive Relator.

11. We cannot without partiality omit all caution even of holy Writers, and such whose names are venerable unto all posterity: not to meddle at all with miraculous Authors, or any Legendary relators, we are not without circ.u.mspection to receive some Books even of authentick and renowned Fathers. So are we to read the leaves of _Basil_ and _Ambrose_, in their Books ent.i.tuled _Hexameron_, or _The Description of the Creation_; Wherein delivering particular accounts of all the Creatures, they have left us relations sutable to those of _aelian_, _Plinie_, and other Natural Writers; whose authorities herein they followed, and from whom most probably they desumed their Narrations. And the like hath been committed by _Epiphanius_, in his Physiologie: that is, a Book he hath left concerning the Nature of Animals. With no less caution must we look on _Isidor_ Bishop of _Sevil_; who having left in twenty Books, an accurate work _De Originibus_, hath to the Etymologie of Words, super-added their received Natures; wherein most generally he consents with common Opinions and Authors which have delivered them.

12. _Albertus_ Bishop of _Ratisbone_, for his great Learning and lat.i.tude of Knowledge, sirnamed _Magnus_. Besides Divinity, he hath written many Tracts in Philosophy; what we are chiefly to receive with caution, are his Natural Tractates, more especially those of Minerals, Vegetables, and Animals, which are indeed chiefly Collections out of _Aristotle_, _aelian_, and _Pliny_, and respectively contain many of our popular Errors. A man who hath much advanced these Opinions by the authority of his Name, and delivered most Conceits, with strict Enquiry into few. In the same _Cla.s.sis_ may well be placed _Vincentius Belluacensis_, or rather he from whom he collected his _Speculum naturale_, that is, _Guilielmus de Conchis_; and also _Hortus Sanitatis_, and _Bartholomeus Glanvil_, sirnamed _Anglicus_, who writ _De proprietatibus Rerum_. Hither also may be referred _Kiranides_, which is a Collection out of _Harpocration_ the Greek, and sundry Arabick Writers; delivering not onely the Natural but Magical propriety of things; a Work as full of Vanity as Variety; containing many relations, whose Invention is as difficult as their Beliefs, and their Experiments sometime as hard as either.

13. We had almost forgot _Jeronimus Carda.n.u.s_ that famous Physician of _Milan_, a great Enquirer of Truth, but too greedy a Receiver of it. He hath left many excellent Discourses, Medical, Natural, and Astrological; the most suspicious are those two he wrote by admonition in a dream, that is _De Subtilitate & Varietate Rerum_. a.s.suredly this learned man hath taken many things upon trust, and although examined some, hath let slip many others. He is of singular use unto a prudent Reader; but unto him that onely desireth Hoties, or to replenish his head with varieties; like many others before related, either in the Original or confirmation, he may become no small occasion of Error.

14. Lastly, Authors are also suspicious, not greedily to be swallowed, who pretend to write of Secrets, to deliver Antipathies, Sympathies, and the occult abstrusities of things; in the list whereof may be accounted, _Alexis Pedimonta.n.u.s_, _Antonius Mizaldus_, _Trinum Magic.u.m_, and many others. Not omitting that famous Philosopher of _Naples_, _Baptista Porta_; in whose Works, although there be contained many excellent things, and verified upon his own Experience; yet are there many also receptary, and such as will not endure the test. Who although he hath delivered many strange Relations in his Phytognomia, and his Villa; yet hath he more remarkably expressed himself in his Natural Magick, and the miraculous effects of Nature. Which containing various and delectable subjects, withall promising wondrous and easie effects, they are entertained by Readers at all hands; whereof the major part sit down in his authority, and thereby omit not onely the certainty of Truth, but the pleasure of its Experiment.

Thus have we made a brief enumeration of these Learned Men; not willing any to decline their Works (without which it is not easie to attain any measure of general Knowledge,) but to apply themselves with caution thereunto. And seeing the lapses of these worthy Pens, to cast a wary eye on those diminutive, and pamphlet Treaties daily published amongst us. Pieces maintaining rather Typography than Verity, Authors presumably writing by Common Places, wherein for many years promiscuously ama.s.sing all that makes for their subject, they break forth at last in trite and fruitless Rhapsodies; doing thereby not only open injury unto Learning, but committing a secret treachery upon truth. For their relations falling upon credulous Readers, they meet with prepared beliefs; whose supinities had rather a.s.sent unto all, then adventure the trial of any.

Thus, I say, must these Authors be read, and thus must we be read our selves; for discoursing of matters dubious, and many convertible truths; we cannot without arrogancy entreat a credulity, or implore any farther a.s.sent, then the probability of our Reasons, and verity of experiments induce.

CHAPTER IX

Of the Same.

There are beside these Authors and such as have positively promoted errors, divers other which are in some way accessory; whose verities although they do not directly a.s.sert, yet do they obliquely concur unto their beliefs. In which account are many holy Writers, Preachers, Moralists, Rhetoricians, Orators and Poets; for they depending upon Invention, deduce their mediums from all things whatsoever; and playing much upon the simile, or ill.u.s.trative argumentation: to induce their Enthymemes unto the people, they took up popular conceits, and from traditions unjustifiable or really false, ill.u.s.trate matters of undeniable truth. Wherein although their intention be sincere, and that course not much condemnable; yet doth it notoriously strengthen common Errors, and authorise Opinions injurious unto truth.

[Sidenote: _Expressions of holy Scripture fitted many times rather to popular and common apprehension, then to the exact Nature of things._]

Thus have some Divines drawn into argument the Fable of the _Phnix_, made use of that of the _Salamander_, _Pelican_, _Basilisk_, and divers relations of _Plinie_; deducing from thence most worthy morals, and even upon our Saviour. Now although this be not prejudicial unto wiser Judgments, who are but weakly moved with such arguments, yet it is oft times occasion of Error unto vulgar heads, who expect in the Fable as equal a truth as in the Moral, and conceive that infallible Philosophy, which is in any sense delivered by Divinity. But wiser discerners do well understand, that every Art hath its own circle; that the effects of things are best examined, by sciences wherein are delivered their causes; that strict and definitive expressions, are alway required in Philosophy, but a loose and popular delivery will serve oftentimes in Divinity. As may be observed even in holy Scripture, which often omitteth the exact account of things; describing them rather to our apprehensions, then leaving doubts in vulgar minds, upon their unknown and Philosophical descriptions. Thus it termeth the Sun and the Moon the two great lights of Heaven. Now if any shall from hence conclude, the Moon is second in magnitude unto the Sun, he must excuse my belief; and it cannot be strange, if herein I rather adhere unto the demonstration of _Ptolomy_, then the popular description of _Moses_. Thus is it said, _Chron._ 2. 4. That _Solomon_ made a molten Sea of ten Cubits from brim to brim round in compa.s.s, and five Cubits the height thereof, and a line of thirty Cubits did compa.s.s it round about. Now in this description, the circ.u.mference is made just treble unto the Diameter: that is, as 10.

to 30. or 7. to 21. But _Archimedes_ [SN: _In his Cyclometria._]

demonstrates, that the proportion of the Diameter unto the circ.u.mference, is as 7. unto almost 22. which will occasion a sensible difference, that is almost a Cubit. Now if herein I adhere unto _Archimedes_ who speaketh exactly, rather then the sacred Text which speaketh largely; I hope I shall not offend Divinity: I am sure I shall have reason and experience of every circle to support me.

Thus Moral Writers, Rhetoricians and Orators make use of several relations which will not consist with verity. _Aristotle_ in his Ethicks takes up the conceit of the _Bever_, and the divulsion of his t.e.s.t.i.c.l.es.

The tradition of the Bear, the Viper, and divers others are frequent amongst Orators. All which although unto the illiterate and undiscerning hearers may seem a confirmation of their realities; yet is this no reasonable establishment unto others, who will not depend hereon otherwise then common Apologues: which being of impossible falsities, do notwithstanding include wholsome moralities, and such as expiate the trespa.s.s of their absurdities.

The Hieroglyphical doctrine of the aegyptians (which in their four hundred years cohabitation some conjecture they learned from the Hebrews) hath much advanced many popular conceits. For using an Alphabet of things, and not of words, through the image and pictures thereof, they endeavoured to speak their hidden conceits in the letters and language of Nature. In pursuit whereof, although in many things, they exceeded not their true and real apprehensions; yet in some other they either framing the story, or taking up the tradition, conducible unto their intentions, obliquely confirmed many falsities; which as authentick and conceded truths did after pa.s.s unto the Greeks, from them unto other Nations, and are still retained by symbolical Writers, Emblematists, Heralds, and others. Whereof some are strictly maintained for truths, as naturally making good their artificial representations; others symbolically intended, are literally received, and swallowed in the first sense, without all gust of the second. Whereby we pervert the profound and mysterious knowledge of aegypt; containing the Arcana's of Greek Antiquities, the Key of many obscurities and ancient learning extant. Famous herein in former Ages were _Heraiscus_, _Cheremon_, _Epius_, especially _Orus Apollo Niliacus_: who lived in the reign of _Theodosius_, and in aegyptian language left two Books of Hieroglyphicks, translated into Greek by _Philippus_, and a large collection of all made after by _Pierius_. But no man is likely to profound the Ocean of that Doctrine, beyond that eminent example of industrious Learning, _Kircherus_.

Painters who are the visible representers of things, and such as by the learned sense of the eye endeavour to inform the understanding, are not inculpable herein, who either describing Naturals as they are, or actions as they have been, have oftentimes erred in their delineations.

Which being the Books that all can read, are fruitful advancers of these conceptions, especially in common and popular apprehensions: who being unable for farther enquiry, must rest in the draught and letter of their descriptions.

Lastly, Poets and Poetical Writers have in this point exceeded others, trimly advancing the aegyptian notions of _Harpies_, _Phnix_, _Gryphins_ and many more. Now however to make use of Fictions, Apologues, and Fables, be not unwarrantable, and the intent of these inventions might point at laudable ends; yet do they afford our junior capacities a frequent occasion of error, setling impressions in our tender memories, which our advanced judgments generally neglect to expunge. This way the vain and idle fictions of the Gentiles did first insinuate into the heads of Christians; and thus are they continued even unto our days. Our first and literary apprehensions being commonly instructed in Authors which handle nothing else; wherewith our memories being stuffed, our inventions become pedantick, and cannot avoid their allusions; driving at these as at the highest elegancies, which are but the frigidities of wit, and become not the genius of manly ingenuities.

It were therefore no loss like that of _Galens_ Library, if these had found the same fate; and would in some way requite the neglect of solid Authors, if they were less pursued. For were a pregnant wit educated in ignorance hereof, receiving only impressions from realities; upon such solid foundations, it must surely raise more substantial superstructions, and fall upon very many excellent strains, which have been jusled off by their intrusions.

CHAPTER X

Of the last and common Promoter of false Opinions, the endeavours of Satan.

[Sidenote: _The Devils method of propagating Error in the World._]

But beside the infirmities of humane Nature, the seed of Error within our selves, and the several ways of delusion from each other, there is an invisible Agent, and secret promoter without us, whose activity is undiscerned, and plays in the dark upon us; and that is the first contriver of Error, and professed opposer of Truth, the Devil. For though permitted unto his proper principles, _Adam_ perhaps would have sinned without the suggestion of Satan: and from the transgressive infirmities of himself might have erred alone, as well as the Angels before him: And although also there were no Devil at all, yet there is now in our Natures a confessed sufficiency unto corruption, and the frailty of our own Oeconomie, were able to betray us out of Truth, yet wants there not another Agent, who taking advantage hereof proceedeth to obscure the diviner part, and efface all tract of its traduction. To attempt a particular of all his wiles, is too bold an Arithmetick for man: what most considerably concerneth his popular and practised ways of delusion, he first deceiveth mankind in five main points concerning G.o.d and himself.

And first his endeavours have ever been, and they cease not yet to instill a belief in the mind of Man, there is no G.o.d at all. And this he princ.i.p.ally endeavours to establish in a direct and literal apprehension; that is, that there is no such reality existent, that the necessity of his ent.i.ty dependeth upon ours, and is but a Political Chymera; that the natural truth of G.o.d is an artificial erection of Man, and the Creator himself but a subtile invention of the Creature. Where he succeeds not thus high, he labours to introduce a secondary and deductive Atheism; that although men concede there is a G.o.d, yet should they deny his providence. And therefore a.s.sertions have flown about, that he intendeth only the care of the species or common natures, but letteth loose the guard of individuals, and single existencies therein: that he looks not below the Moon, but hath designed the regiment of sublunary affairs unto inferiour deputations. To promote which apprehensions, or empuzzel their due conceptions, he casteth in the notions of fate, destiny, fortune, chance, and necessity; terms commonly misconceived by vulgar heads, and their propriety sometime perverted by the wisest. Whereby extinguis.h.i.+ng in minds the compensation of vertue and vice, the hope and fear of Heaven or h.e.l.l; they comply in their actions unto the drift of his delusions, and live like creatures without the capacity of either.

Now hereby he not onely undermineth the Base of Religion, and destroyeth the principle preambulous unto all belief; but puts upon us the remotest Error from Truth. For Atheism is the greatest falsity, and to affirm there is no G.o.d, the highest lie in Nature. And therefore strictly taken, some men will say his labour is in vain; For many there are, who cannot conceive there was ever any absolute _Atheist_; or such as could determine there was no G.o.d, without all check from himself, or contradiction from his other opinions. And therefore those few so called by elder times, might be the best of _Pagans_; suffering that name rather in relation to the G.o.ds of the Gentiles, then the true Creator of all. A conceit that cannot befal his greatest enemy, or him that would induce the same in us; who hath a sensible apprehension hereof, for he believeth with trembling. To speak yet more strictly and conformably unto some Opinions, no creature can wish thus much; nor can the Will which hath a power to run into velleities, and wishes of impossibilities, have any _utinam_ of this. For to desire there were no G.o.d, were plainly to unwish their own being; which must needs be annihilated in the substraction of that essence which substantially supporteth them, and restrains them from regression into nothing. And if as some contend, no creature can desire his own annihilation, that Nothing is not appetible, and not to be at all, is worse then to be in the miserablest condition of something; the Devil himself could not embrace that motion, nor would the enemy of G.o.d be freed by such a Redemption.

But coldly thriving in this design, as being repulsed by the principles of humanity, and the dictates of that production, which cannot deny its original, he fetcheth a wider circle; and when he cannot make men conceive there is no G.o.d at all, he endeavours to make them believe there is not one, but many: wherein he hath been so successful with common heads, that he hath led their belief thorow the Works of Nature.

[Sidenote: _Areopagus the severe Court of Athens._]

Now in this latter attempt, the subtilty of his circ.u.mvention, hath indirectly obtained the former. For although to opinion there be many G.o.ds, may seem an excess in Religion, and such as cannot at all consist with Atheism, yet doth it deductively and upon inference include the same, for Unity is the inseparable and essential attribute of Deity; and if there be more then one G.o.d, it is no Atheism to say there is no G.o.d at all. And herein though _Socrates_ only suffered, yet were _Plato_ and _Aristotle_ guilty of the same Truth; who demonstratively understanding the simplicity of perfection, and the indivisible condition of the first causator, it was not in the power of Earth, or Areopagy of h.e.l.l [SN: _Areopagus the severe Court of Athens._] to work them from it. For holding an [19]Apodictical knowledge, and a.s.sured science of its verity, to perswade their apprehensions unto a plurality of G.o.ds in the world, were to make _Euclide_ believe there were more than one Center in a Circle, or one right Angle in a Triangle; which were indeed a fruitless attempt, and inferreth absurdities beyond the evasion of h.e.l.l. For though Mechanick and vulgar heads ascend not unto such comprehensions, who live not commonly unto half the advantage of their principles; yet did they not escape the eye of wiser _Minerva's_, and such as made good the genealogie of _Jupiters_ brains; who although they had divers stiles for G.o.d, yet under many appellations acknowledged one divinity: rather conceiving thereby the evidence or acts of his power in several ways and places, then a multiplication of Essence, or real distraction of unity in any one.

[19] _Demonstrative._

Again, To render our errors more monstrous (and what unto miracle sets forth the patience of G.o.d,) he hath endeavoured to make the world believe, that he was G.o.d himself; and failing of his first attempt to be but like the highest in Heaven, he hath obtained with men to be the same on Earth. And hath accordingly a.s.sumed the annexes of Divinity, and the prerogatives of the Creator, drawing into practice the operation of miracles, and the prescience of things to come. Thus hath he in a specious way wrought cures upon the sick: played over the wondrous acts of Prophets, and counterfeited many miracles of Christ and his Apostles.

Thus hath he openly contended with G.o.d, and to this effect his insolency was not ashamed to play a solemn prize with _Moses_; wherein although his performance were very specious, and beyond the common apprehension of any power below a Deity; yet was it not such as could make good his Omnipotency. For he was wholly confounded in the conversion of dust into lice. An act Philosophy can scarce deny to be above the power of Nature, nor upon a requisite predisposition beyond the efficacy of the Sun.

Wherein notwithstanding the head of the old Serpent was confessedly too weak for _Moses_ hand, and the arm of his Magicians too short for the finger of G.o.d.

[Sidenote: _The Authors opinion, touching Necromancy and apparitions of the spirits of men departed._]

Thus hath he also made men believe that he can raise the dead, that he hath the key of life and death, and a prerogative above that principle which makes no regression from privations. The Stoicks that opinioned the souls of wise men dwelt about the Moon, and those of fools wandered about the Earth, advantaged the conceit of this effect; wherein the Epicureans, who held that death was nothing, nor nothing after death, must contradict their principles to be deceived. Nor could the Pythagoreans or such as maintained the transmigration of souls give easie admittance hereto: for holding that separated souls successively supplied other bodies, they could hardly allow the raising of souls from other worlds, which at the same time, they conceived conjoyned unto bodies in this. More inconsistent with these Opinions, is the Error of Christians, who holding the dead do rest in the Lord, do yet believe they are at the lure of the Devil; that he who is in bonds himself commandeth the fetters of the dead, and dwelling in the bottomless lake, the blessed from _Abrahams_ bosome, that can believe the real resurrection of _Samuel_: or that there is any thing but delusion in the practice of [20]Necromancy and popular raising of Ghosts.

[20] _Divination by the dead._

[Sidenote: _How the Devil works his pretended revelations or predictions._]

He hath moreover endeavoured the opinion of Deity, by the delusion of Dreams, and the discovery of things to come in sleep, above the prescience of our waked senses. In this expectation he perswaded the credulity of elder times to take up their lodging before his temple, in skins of their own sacrifices: till his reservedness had contrived answers, whose accomplishments were in his power, or not beyond his presagement. Which way, although it had pleased Almighty G.o.d, sometimes to reveal himself, yet was the proceeding very different. For the revelations of Heaven are conveyed by new impressions, and the immediate illumination of the soul, whereas the deceiving spirit, by concitation of humours, produceth his conceited phantasms, or by compounding the species already residing, doth make up words which mentally speak his intentions.

But above all he most advanced his Deity in the solemn practice of Oracles, wherein in several parts of the World, he publikely professed his Divinity; but how short they flew of that spirit, whose omniscience, they would resemble, their weakness sufficiently declared. What jugling there was therein, the Orator [SN: _Demosthenes._] plainly confessed, who being good at the same game himself, could say that _Pythia_ Philippised. Who can but laugh at the carriage of _Ammon_ unto _Alexander_, who addressing unto him as a G.o.d, was made to believe, he was a G.o.d himself? How openly did he betray his Indivinity unto _Crsus_, who being ruined by his Amphibology, and expostulating with him for so ungrateful a deceit, received no higher answer then the excuse of his impotency upon the contradiction of fate, and the setled law of powers beyond his power to controle! What more then sublunary directions, or such as might proceed from the Oracle of humane Reason, was in his advice unto the Spartans in the time of a great Plague; when for the cessation thereof, he wisht them to have recourse unto a Fawn, that is in open terms, unto one Nebrus, a good Physitian of those days?

[SN: Nebros, _in Greek, a Fawn_.] From no diviner a spirit came his reply unto _Caracalla_, who requiring a remedy for his Gout, received no other counsel then to refrain cold drink; which was but a dietetical caution, and such as without a journey unto _aesculapius_, culinary prescription and kitchin Aphorisms might have afforded at home. Nor surely if any truth there were therein, of more then natural activity was his counsel unto _Democritus_; when for the Falling sickness he commended the Maggot in a Goats head. For many things secret are true; sympathies and antipathies are safely authentick unto us, who ignorant of their causes may yet acknowledge their effects. Beside, being a natural Magician he may perform many acts in ways above our knowledge, though not transcending our natural power, when our knowledge shall direct it. Part hereof hath been discovered by himself, and some by humane indagation: which though magnified as fresh inventions unto us, are stale unto his cognition. I hardly believe he hath from elder times unknown the verticity of the Loadstone; surely his perspicacity discerned it to respect the North, when ours beheld it indeterminately.

Many secrets there are in Nature of difficult discovery unto man, of easie knowledge unto Satan; whereof some his vain glory cannot conceal, others his envy will not discover.

Again, Such is the mysterie of his delusion, that although he labour to make us believe that he is G.o.d, and supremest nature whatsoever, yet would he also perswade our beliefs, that he is less then Angels or men; and his condition not onely subjected unto rational powers, but the actions of things which have no efficacy on our selves. Thus hath he inveigled no small part of the world into a credulity of artificial Magick: That there is an Art, which without compact commandeth the powers of h.e.l.l; whence some have delivered the polity of spirits, and left an account even to their Provincial Dominions: that they stand in awe of Charms, Spels, and Conjurations; that he is afraid of letters and characters, of notes and dashes, which set together do signifie nothing, not only in the dictionary of man, but the subtiler vocabulary of Satan.

That there is any power in _Bitumen_, Pitch, or Brimstone, to purifie the air from his uncleanness; that any vertue there is in _Hipericon_ [SN: St. Johns _Wort, so called by Magicians_.] to make good the name of _fuga Daemonis_, any such Magick as is ascribed unto the Root _Baaras_ by _Josephus_, or _Cynospastus_ by _aelia.n.u.s_, it is not easie to believe; nor is it naturally made out what is delivered of _Tobias_, that by the fume of a Fishes liver, he put to flight _Asmodeus_. That they are afraid of the pentangle of _Solomon_, though so set forth with the body of man, as to touch and point out the five places wherein our Saviour was wounded, I know not how to a.s.sent. [SN: _3 triangles intersected and made of five lines._] If perhaps he hath fled from holy Water, if he cares not to hear the sound of _Tetragrammaton_ [SN: _Implying Jehovah, which in Hebrew consisteth of four letters._], if his eye delight not in the sign of the Cross; and that sometimes he will seem to be charmed with words of holy Scripture, and to flie from the letter and dead verbality, who must onely start at the life and animated interiors thereof: It may be feared they are but _Parthian_ flights, _Ambuscado_ retreats, and elusory tergiversations: Whereby to confirm our credulities, he will comply with the opinion of such powers, which in themselves have no activities. Whereof having once begot in our minds an a.s.sured dependence, he makes us relie on powers which he but precariously obeys; and to desert those true and only charms which h.e.l.l cannot withstand.