A TREATISE CONCERNING ENTHVSIASME As it is an Effect of Nature but is mistaken by many for either Divine Inspiration or Diabolical Possession By Meric Casaubon D.D. AD ARDUA PER ASPERATENDO LONDON Printed by R. D. and are to be sold by Tho. Johnson at the Golden Key in S. Paul's Church-yard 1655. To the READER I Have been present sometimes at some discourses and have lighted also upon some relations in print concerning Visions and Revelations that have happened unto some I did not apprehend them alwaies as they seemed unto me to do that were partakers with me of the same whether relations or discourses But neither was I so confident that I was in the right and they in the wrong as peremptorily to conclude any thing in mine own thoughts much less so confident that I could think it needfull to oppose by words and arguments what was believed by others different from mine own opinion For how indeed should I be confident that I was in the right without the diligent examination of severall circumstances unknown unto me and as little perchance known unto them that were of another opinion without which to conclude of particular cases by general Rules and Maximes I knew full well to be a principall cause of most strifes and confusions that either disturb the brains or divide the hearts of men in this world But even when more confident upon good and perfect knowledge of all circumstances yet where no manifest danger is either of impiety towards God or breach of peace whether publick or private among men I never did think my self bound to oppose no more then I did think that my oppositiō would be to much purpose I am not of the opinion of some ancient Philosophers that man is the measure of all things and therefore that whatever appeareth true unto any is in it self as it appeareth unto him neither do I think so meanly of any truth that can be reduced to any reality whether sensible or unsensible as to think either Lands or Jewels too dear a price for it However as all mens brains are not of one temper naturally nor all men equally improved by study nor all led by one interest so is it I think as impossible by any art or reason of man to reduce all men to one belief I cannot think that the warres of the Giants against the Gods and their attempt feigned by the Poets of scaling Heaven by heaping high Mountains upon one another can by any sober man be conceived either more ridiculous or impossible then the project of some men for which also some books have been written lately doth appear unto me of making all men wise I think my self bound to judge of others as charitably as may be but though I would yet I cannot conceive how any man can really promise himself so much or make boast of it unto others but he must think himself either more good or more wise then Almighty God Or if he pretend to act by God as his instrument or Deputie yet even so more wise or more successfull then Christ the Son of God VVho though he was come into the world as to suffer for men so to teach men wisdome without which his sufferings would do them no good and might have made use of his Omnipotency had he pleased to transforme all men even the dullest of men in a moment of time to make them more capable of his instructions yet thought that way best that he chose and after many Miracles by himself and his Apostles and his heavenly Doctrine conteined in the Gospels and the writings of his said Apostles left many men to themselves as before and was content the world should continue which it hath already done 1653 yeares since for a while though it consisted of men more bad then good more fools then wise But this is too much to them that will not be the better for it and I do not desire to make sport unto others Since my forced retirement into this country life among those few books which have had the luck to stick to me not many yeares since I lighted upon one whereof I can give very little account if I should be put to it how I came by it or it to me but found it among the rest the title whereof is The life of Sister Katharine of Jesus Nunne of the Order of our Lady c. at Paris 1628. The title did not much invite me to read but being at very good leisure at that time and turning the leaves to satisfie my self with a superficiall view I soon observed somewhat that I thought extraordinary and further provoked my curiosity For besides a long dedication to the Queen of France made by a Cardinal I observed at the end the Approbatiōs of severall persons of one Bishop one Archbishop besides Sorbonists and Doctors of Divinity no lesse then four all these approbations distinct and severall and some of them very long and written with great accuratenesse both of style and matter I then resolved to read in good earnest But though I had both will and leasure enough yea and resolution too to read unto the end before I gave it over yet was my reading often interrupted with different thoughts and contests which made great impression in my mind I found the book to be a long contexture of severall strange raptures and enthusiasms that had hapned unto a melancholick or if you will a devout Maid In this I saw no great matter of wonder Neither could I observe much in the relation of the particulars but what as I conceived rationally probable so I might believe charitably true I could observe as I thought a perpetuall coherence of naturall causes in every particular which gave me good satisfaction But then that such a judgement should be made of such an accident wherein I apprehended so little ground of either doubt or wonder and this judgement not the judgement of a woman only the Author as is pretended of the whole relation but of men of such worth and eminency this in very deed troubled me very much I did often reason with my self against my self That it was as possible that what I thought reason and nature might be but my phansy and opinion as that what by such and so many was judged God and Religion should be nothing but Nature and Superstition that where the matter was disputable and liable to error it was safer to erre with authority then through singularity These things and the like I objected to my self but for all this the further I read the more I was unsatisfied and disturbed in mine own thoughts and could have no rest untill I did resolve as soon as any good opportunity should offer it self to make it my businesse so farre as I might by best inquisition throughly to satisfie my self This opportunitie after I had acquitted my self so farre as in me lay of some other things wherein the publick weal of Learning may
not I doubt For I finde that some Greek Physicians challenge unto themselves that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except we could make a difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as proper to themselves and they make it a disease of the body which we said before was excluded by Plutarch and no such thing as Plutarch would have but merely imaginary through the distemper of the phansy Actuarius not very ancient I confesse makes it a kind of melancholy which begins in imaginary Enthusiasms but commonly ends he saith in real madnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as I find him set out by Hen. Stephen But here I must crave though it will not much conduce to that we mainly drive at the benefit of all indifferently that I may for Physicians sakes being bound to honour the profession for the benefit I have received thereby insist a while upon that definition of Enthusiasme which I find in those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Collection of Medicinal Definitions which hath been received among many for Galens but disclaimed by the greater part to be his however by some adscribed to a much more ancient Author His words whoever he be be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So are the words set out by Hen. Stephen in his collections of physical words and Definitions In my edition of those definitions which is the Basil edition in 8o. 1537. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all the difference Most it seems have stumbled at this word For though I finde the place quoted by more then one Physician yet not in any have I found the word rendred but fairly passed over Which is not much to be wondred at in them that make no profession of extraordinary knowledge of the Tongues when Hen. Stephen himself to whose learned and Herculean labours the Greek tongue hath been so much beholding he also doth passe it over in his translation of the words which is this Enthusiasmus est velut cum quidam de statu mentis dejiciuntur in Sacris si quid intueantur aut si tympanorum aut tibiarum sonum aut signa quaedam auribus percipiant Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it self what it signifieth as particularly and most properly to burn or offer incense or more generally to smoke c. there is no question to be made but what it should do here in matter of divination or enthusiasme is all the question But for the first it will easily be resolved For Eustathius not to mention others upon the last of Homers Iliads doth plainly resolve us that there was a kind of divination very frequent amongst the ancients by burning or offering up of incense and he hath the very word here in question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But neither in him nor any other do I find the particulars of this divination as it was used in those ancient times onely that the same were also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio Cassius an ancient grave Historian once a Consul himself of great command and authority in his 41 Book in the description of Apollonia a city of Macedonia describes the Oracle or manner of divination then used in the Nymphaeum of it The manner of it was to observe the time of the casting of the incense into the fire and to accompany it with earnest prayers and supplications or vows and in case it took fire well the request if it were a matter of request or question was resolved in the affirmative that it should come to passe If on the contrary it neither would take fire of it self nor endure it but start back when it was cast into it as they write it would it was a certain token that the matter was not feasable It was open to all manner of questions saith Dio but of death onely and of marriage it was not to be consulted Here is no Enthusiasme at all in this But that there were divers kinds of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or incense-divination is sure enough and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the definition we are upon is a clear indication that this here spoken of was attended if not altogether atchieved with strange sights and visions which for the time did alienate the mind of the beholder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are proper words to that purpose as by Macrobius and divers others may appear As for the following words in the definition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as no man I think will make any question but that the furor Corybanticus or Bacchical Enthusiasms are thereby intended so upon some further consideration I think it will be granted that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I find it every where printed it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cymbals those three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being often joyned together not upon this occasion only but upon this occasion and this particular subject of Corybantical Enthusiasms no word being more frequent or proper in ancient Authors Poets and others then this very word cymbalum Apuleius speaking of these barbara sacra saith that they most consisted of Cymbalistis Tympanistis and Choraulis De Deo Socratis p. 49. where we have them all three and the Cymbals in the first place Ovid calleth them tinnula aera Metam lib. 4. Tympana cum subito non apparentia raucis Obstrepnere sonis adunco tibia cornu Tinnulaque aera sonant Where we have them all in the same order as we find them in the Definitions tympana tibia and tinnula aera or cymbala That the Heathens otherwaies in their mysteries had their symbola properly so called and how much they adscribed unto them we know well enough divers have written of them but not any thing that I know of that can be pertinent to this place Of musical Enthusiasme in general we shall treat in its proper place and there again give some further light perchance to these words So much shall serve concerning this definition whoever be the author of it whose purpose onely was certainly to define Enthusiasme not in its full latitude but as incidentall to corporall diseases or a disease it self as it falls out some times as will appear when we treat of musical Enthusiasms I would not be too long upon this general Protheoria by heaping multitude of places out of ancient Authors to shew the use of the word which places many of them at least I shall afterwards have occasion to produce under their proper heads to which I purposely reserve them To hasten therefore to some conclusion Upon this foundation of Plato and Plutarch's observations and that use of the word Enthusiasme very frequent in ancient Authors I shall thus briefly and plainly endeavour to state this businesse Enthusiasme
say I is either naturall or supernaturall By supernatural I understand a true and reall possession of some extrinsecal superior power whether divine or diabolical producing effects and operations altogether supernatural as some kind of divination what I mean will appear under its proper head speaking of strange languages temporary learning and the like By natural Enthusiasme I understand and extraordinary transcendent but natural fervency or pregnancy of the soul spirits or brain producing strange effects apt to be mistaken for supernatural I call it a fervency First because it is the very word ardor whereby Latin Authors do very frequently expresse the Greek Enthusiasme Secondly because when we come to consider of the natural causes of Enthusiasme we shall find that it is indeed in divers kinds of it a very ardor and nothing else whereof all men are naturally capable but whether to be adscribed to a mixture of the elements and first qualities in the composition of man or to some more hidden and remote cause shall be disputed Of natural Enthusiasme having nothing here to do with supernatural but casually for distinction sake or when the case is doubtfull and disputable I shall constitute and consider these several kinds First Contemplative and philosophical which as I conceive most natural unto man so because of the strange effects of most consequence to be known It may seem of a different nature from other kinds therefore not put into the number neither by Plato nor by Plutarch But we shall find it otherways when we treat of the causes of it and if there be any difference it shall be shewed A second species shall be Rhetoricall A third Poeticall Enthusiasme Of that which Plato calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall make two species 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Plato's description that is Precatorie or Supplicatory and Musical as we use the word in ordinary English for mere Melody whether of Voice or Instruments Martial Enthusiasme shall be my sixth species Erotical or amatory the seventh Where I would not be mistaken as though I intended a discourse though proper enough to the subject or disquisition concerning the nature of Love as the word is commonly used and understood Divers have done it I shall content my self with what hath been done by others Ancients especially I shall find enough besides to make up a chapter which may be more fit for me to enquire into Mechanical Enthusiasme shall be my eighth and last species Though neither Plato nor Plutarch mention any such yet others do expresly and there is ground enough in the nature of the thing to give it a particular head and consideration Among all these species I have not as yet spoken of Divinatory Enthusiasme â—one neither is it altogether the same case For all the rest though somewhat divine or diabolicall may interpose in particular cases to make a mixt business as before intimated yet generally that they are reducible to nature there is no question to be made but of Divinatory Enthusiasme some question may be whether there be any such merely natural Yet because some have taken upon them to shew some natural causes of all such Divination as hath been heretofore in use among ancient Heathens I did think fit to take it into consideration though I doubt when I have said all that I can I shall leave the case very doubtfull and though my self may be inclinable to some opinion yet shall think it fittest and safest to avoid peremptorie Determination Of Religious Enthusiasme truly and really religious nothing will be found here nor any thing I hope expected by them that consider my Title and can make a difference betwixt natural and supernatural which I shall endeavour as much as I can not to confound This is my Division and according to my division the Order that I propose to my self But that I shall go through all these kinds at this time especially is more then I can promise my self Through all that have any relation unto speech the greater part I shall endeavour God willing which if I can compass I have my chiefest end as the Reader may understand by that account I give him in my Epistle Though indeed I think I need not go so far for that since that as I take it I may well reduce to Contemplative Enthusiasme all that I have to say to that book that was the chief occasion of this undertaking However the work will be the more compleat if I can take all those species together that have a common relation I thought I had done but there is somewhat yet I must give an account of in this general view Any either ancient or later which hath written of this argument purposely and by it self I faithfully professe that I know none but one and he indeed a principal man Aristotles fellow-disciple and not unworthy of that society even Theophrastus the Philosopher That he did write a Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is sure enough it is mentioned by divers Ancients and some passages out of it are in Athenaeus and Apollonius But whether the book at this day be extant is not in my power the more is my grief to give a certain account When I did read him quoted by Scaliger against Cardan Exercit 348. without mention of any other author Theophrastus in libro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it a demum evenire dicit c. to whom beholding for his quotation I thought it probable that he might have it out of some Librarie in Manuscript as there be many such books of Ancients as yet not published only so to be found But when I considered what a diligent ransacker of all such books Meursius had been and that in his Catalogue of Theophrastus his works collected out of divers Authors he made no mention of it as yet extant any where it made me doubtfull Neither can I yet say that I am out of all doubt or hope However upon further search finding that what Scaliger doth there alledge as out of Theophrastus is no other then what is produced by Athenaeus I thought it more probable that Scaliger also had it out of Athenaeus If any body can give me a further account of it I shall think my self much beholding to him But whereas Meursius in his notes upon Apollonius would correct in Apollonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is printed I think it not needfull It is very likely that Theophrastus did inscribe his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular as it is cited by some Ancients and as likely that Apollonius or any other might quote it in the plural because of the different kinds of Enthusiasme of which Theophrastus in all probability had treated under that Title as many I believe and more too perchance then these we have proposed here CHAP. II. Of Divine Enthusiasme The Contents All true
Comicks do write of all women in general but I will not make use of their authority neither do I believe it true But they that have read of Burials and Funerals in ancient Authors cannot but take some notice of the mulieres praeficae among the Romans and such there were among other nations as among the Jews particularly who though they were but hired with money to weep and did without all doubt rejoyce more or lesse in their hearts for the occasion it being their profession by which they maintained their own life would neverthelesse so mightily and so naturally weep that many that saw them though they knew well enough that they did it merely for their hire and forcedly and had otherwise no mind nor occasion themselves yet could not forbear to do as they did Now were it so as Fyenus seems elsewhere to determine that a voluntary ecstasie were nothing else but humoris pituitosi in cerebri ventriculos substantiam intromissio inductio as he defineth arbitrary weeping by Seri pro imperio motio truly I should think it might easily be inferred that the one as to natural possibility might be as well as the other so that the one being granted by him the other could not in reason be affirmed impossible But I will dispute against my self in this for the truth as I apprehend it For as I conceive every true natural and perfect ecstasie to be a degree or species of epilepsie so I subscribe to Sennertus and other Physicians who besides ordinarily known humors maintain that there is a different specifick epileptical humor or quality as yet unknown unto men which is the immediate cause of Epilepsies But lastly Fyenus seemes to me in some degree if not to contradict yet to be inconstant unto himself For whereas he doth there so peremptorily determine it as impossible in this his second Question Concl. 11. where he hath the same instances at large he proposeth them there as things that might happen indeed but praeter communem cursum naturae besides the ordinary course of nature not as supernatural lest any should mistake but ex particulari aliquorum hominum proprietate singulari corporis conformatione though indeed even there at the last he concludes with a doubt sed forte etiam aliqua corum arte magica c. aliqua forte etiam non sunt vera which I take to be a farre more discreet and judicious determination then his impossible afterwards Which to make yet more probable unto my Reader since it is granted that strange things may be done by some through peculiar natural properties my course would be as I take it to look into those many examples of idiosyncrisiae which I find in good Authors whether among them we might not find divers things which might seem every whit as strange as those controverted Ecstasies But because I desire not to be over-long and that I would not glut the Reader with strange stories among whom some will be found perchance of Lucian's temper who not valuing the authority of most credible Authors will account all fabulous that themselves have not seen or known I shall forbear Yet for their sakes that may be more candid and curious I shall mention two books which I read but lately for which I was beholding as for divers others to a worthy Friend a Doctor and Professor of Physick in Chichester the one Henrici à Heer 's his Observationes medicae the other Dan. Sennerti lib. 6. de morbis à fascino incantatione c. published long after his other works which two books if my memory deceive me not will competently furnish them with such examples But to let that passe and the advantage that we might make of it That some can bring themselves to that as to weep when they will as we said before is granted and S. Augustine in the same chapter professeth himself to have seen one that could sweat without any motion or any other ordinary means when he would and this also by Fyenus is granted as possible and Julius Scaliger in his Exercitations against Cardan writes of one as very well known unto him that could not hold his water if he heard any play upon a Lute or Harp and I have it from persons of credit that professed to have seen a woman that could make her self blush when she would That a man may by intent imagination or cogitation bring himself to a vertigo as will make him fall to the ground and trouble his brain very much best Physicians do affirm nay that a great fright in tender bodies as women with child and intent imagination is enough to beget 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epilepticam is observed by Guil. Fabricius Cent. 3. Observ 3. to whom Sennertus doth assent Have there not been men or women boys or girls children in the world who at the very remembrance of some very sad or terrible thing that had happened unto them in their life would fall into a swoon whether they would or no How much more if they affected it and after some two or three unvoluntary fits finding some disposition in themselves to it and aiming at some advantage by it or proposing to themselves some other end used means by intent cogitation or otherwise to bring themselves into a habit of it Is there any thing in this impossible If I should rub up mine own memory I could tell of many things that I have known in my time in that kind But why should not I in things so ordinary leave all men to their own experience This is somewhat rare that I remember to have read in Benevenius De abditis morborum causis c. a book for the bignesse as full of choice Observations as any I have seen of whom and of his Observations we shall have occasion to say more in some other Chapter of a Boy who having been frighted by some strange apparition whether real or cōceited was wont from that very day almost hour every 8 th day to fall into the same horrors outcries which he had then suffered and used from which he could never be cured as long as he lived but it seems it brought him into a speedy consumption so that he did not live very long after it More I know may be found to the same purpose but I think I have said enough to conclude that granting what must be granted and doth often happen in the world besides the ordinary course of nature yet by causes that are natural as such and such an idiosyncrisia and the like a voluntary ecstasie is not a thing impossible in nature But I have not yet done There is somewhat else to be said that may seem to conduce very much to this our present inquiry and though I my self shall make no great matter of it yet some body else may and think it would have stood me in great stead Giraldus Cambrensis a Briton by birth though by descent rather an
vexations may be an effect of melancholy as well as religion and had not that famous shall I say or infamous Porphyrius lighted upon a better friend to take him off in time he had never lived to plot and write so much against Christians and Christ himself as he did Zeno the Philosopher was wont to say Let me be mad rather then in pleasure not considering that even in pain there is pleasure if a man thereby please his own mind and think highly of himself wherein the height of humane contentment and ambition often lieth because he can endure much Certainly there would never have been so many Stoicks and Cynicks in the world who when they might have lived otherwise and some of them of their own accord parted with good means and temporal estates for it chose to beg and to be trampled upon by every idle Rascall that met them to make good their profession of unpassionatenesse had it not been so that pain and pleasure are things which oftentimes depend more on phansie then realitie and that pleasure may be found where others feel pain When I lived in Somerset-shire where first called to the discharge of holy Duties there was in a Gentlewomans house a woman of good estate and reputation much given to hospitality where I my self have been often kindly entertained a natural Fool but useful enough in a great house for some services who took a singular pleasure in being whipped even unto bloud and it was one or two lusty Maids for it must be done by Maids to give him content their task every morning when they could intend it He was not pleased nor would follow his businesse so well all the day after if it were not done But what do I talk of one fool whereas we find it recorded by good Historians that whole nations at once have been possest shall I say or infected with this phrensie Were I in a place where books are to be had I should be able perchance to give a better account of what I say to the Reader I am very confident I have read it in more then one with observations made upon it as an epidemical disease or distemper though by more I know adscribed to mere devotion But to supply that defect as well as I can I will here impart unto the Reader what find of it in my Father of B. M. his Adversaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiderium repente populos Europae invadit Memorabilis historia Circa An. Dom. 1260. cum pauci in Italia velut sydere afflati cepissent sese ex poenitentia flagellare miro casu ad reliquos Europae populos exemplum manavit eos quoque cupiditas flagellandi se incessit Vide Chron. Patav. mona p. 612. 1613. And who hath not heard of the Milesian Virgins a thing so generally attested by all Ancients that no man can reasonably make a question of the truth of it A humor took them to make themselves away no perswasions of friends or parents or any thing else that was most dear unto them nor any other means that could be thought of were effectual to perswade them to live There was scarce any house left in the Town that mourned not for some of these self-executioners Untill at last a simple device as it commonly falls out with them that labour of a limited melancholy to some one object of which we had examples before did that which no obligation either civil or natural could do before to make them fear that which of all fears otherwise is generally accounted and by some Philosophers absolutely determined to be most naturall unto all At what age of her life this Maid began to fall into Trances and Ecstasies I cannot find by the Storie which is not digested into yeares But from her first generall confession which she made but 9. yeares old p. 6.20 she began to talk much of Gods presence and phansie to her self that she saw God visibly every time she went to Church And being asked whether she suffered any distraction of senses she said no I wonder who doth in that case and was believed The first visible fit it seems began in the Church p. 33. with a trembling so that she let her Wax-candle which by the proper ceremonie of the day she held in her hand fall to the ground and could not take it up From that time her visions it seems began to be very frequent and I find it observed p. 31.33.45.50 that she could seldome speak or expresse her self when she had seen any thing so that she only reaped the benefit of those great secrets and mysteries which God is said to have revealed unto her But from 21. of her life p. 38.54 her ecstasies began to be very strong and would last three or four houres in a day so that she did verily think her self to be in heaven sometimes p. 39. when she was upon earth at her ordinarie as is noted employment Pag. 34. and 61.63.64.65 of the Storie Christ is said to have drawn her soul into his Pag. 45.46.47 to have taken possession of her and more particularly which the author of the relation professeth not to understand to have marked her with a mark and afterwards to have abided in her by presence and by operation to her last day Pag. 47. It is directly affirmed that she was for the most part deprived of her naturall wit and understanding Pag. 52. She was one day transported besides her self in a Garden and for the space of an hour which by the Relation is called a strong operation of God continued saying over and over God doth put his Power in me God doth put his Wisdome in me and his Knowledge Pag. 54. c. She often saw and in some degree suffered through fright c. the pains of Hell I know not at what time of her age but it might be the first direct ecstasie she had for ought I can gather by the relation She was according to her own relation p. 59. in a Cave called S. Denys his Cave because by tradition S. Denys with divers other Martyrs had inhabited it by the space of two yeares and therefore had in great reverence by the whole Convent In that Cave being alone and let the Reader judge whether that holy Cave alone with the opinion they had of it was not enough to put any melancholick maid devoutly given into an ecstasie she saw Heaven and Hell and the Soul of Christ in its purity Pag. 75. She is yet reported to have been exalted higher for that the Soul of Christ who was said before to have drawn her Soul into his did draw her into an operation of the Holy Trinitie in which operation she is said to have continued unto the end of her life How this to be understood must not be expected from me All my care is not to misrelate any thing or to make it worse by my translation then I find it Pag. 91. God puts upon her as our Storie
as all Divines of the Greek and Hebrew because of the Bible or Rule of Faith written in those two languages for the reading of which in its proper language there is the same reason as for the reading of other books in their own as to matter of content or benefit but much more reason in point of conscience if a man shall think himself bound as some may to make use of his own eyes that God hath given him the better to satisfie himself and others in matters of such trust and consequence then for want of willingnesse to take pains to depend altogether on the skill and fidelitie of others With this facultie of extemporary speaking I find somewhat in Synesius that hath great affinitie and deserveth no lesse admiration In his Dio that excellent piece once before commended but well deserving to be commended more then once he tells us at the later end of it of a way that he had to exercise his wit and invention often by him practised He would take a book some rhetoricall piece philosophicall discourse or the like read in it a pretty while then upon a suddain shut his eyes or turn them another way and yet still continue his reading that is at the same instant invent and utter somewhat that might be proper to the subject and so coherent to that which he had read that no bodie by the style or matter could judge otherwise but that he was still reading It is likely that he often practised it by himself before he adventured to do it before others but he saith he did it often before others and that his extemporary conceptions were often applauded and preferred by his Auditors who knew nothing of it before that which he had really read Nay more then that which indeed may very properly be referred to some kind of enthusiasme that what he so supplied by his extemporary wit did sometimes prove to be the very same that he found afterwards in the book I know no man is bound to believe him upon his own testimony concerning himself neither shall I easily charge any man of infidelity that professeth he doth not However I have that opinion of the man of his uprightnesse and sincerity besides his learning and that apprehension upon some grounds of the possibility of the thing that I shall not be affraid to professe my opinion to the contrary that I do believe him But here again not to upbraid any man for his good will but to warn the Reader that may be the better for it I must wish that Synesius were generally but in this his Dio especially better translated into Latine though I could almost wish that there had never been any translations made of any such Greek book then it is by Petavius the Jesuite At the very entrance of this discourse of Synesius of this his kind of reading he translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probationes rationis expertes which is very absurd For by it Greek Authors understand such external proofs or evidences whether divine as Oracles or civile as Witnesses as admit of no Rhetorick or reasoning by Aristotle Quintilian and other masters of that Art called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which may be rendred as by Tully somewhere artis expertes well enough because easily understood as opposed to artificiall but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense rationis expertes which is commonly understood of brutes in opposition to those creatures which are rationall or ratione utentes as Cicero speaketh However I like better even here Quintilian's expression inartificiales not so elegant perchance but more clear So before in this very book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not cujus nulla ratio adferri queat but a Law set out without any ratiocination to induce men from the reasonablenesse or equity of it to obedience but by way of bare command and authoritie though never so just and reasonable otherwise by Seneca Plutarch and other Ancients observed to be the proper style of Laws and which doth best become them And therefore where few lines after that first passage Synesius faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should not have been translated ut lex in orationem but in rationem mutetur But here again when Synesius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how absurdly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated calamitas Besides what learned men have noted of the originall use of the word it is so obvious in the contrary sense I will appeal but to Isocrates a very plain Author in his Oration to Philip and the coherence in this place so contrary to that other as a man would admire how any man could so mistake And this I speak of the use and signification of the word which is obvious and known But there is somewhat more proper particular in the use of it in this place as it is applied unto books by Synesius which I shall not now insist upon Yet I would not be so unkind to Petavius as he hath been to some that deserved better respect at his hands His translation of Synesius for the most part is elegant and good enough I wish there were none worse But I would have no man to trust to it in obscure places seeing that in clear and plain he doth often mistake But I am out of my generall subject and scope to which I must return though I cannot call that a digression properly to which the prosecution of my first subject hath so naturally led me III. We are now to consider of the cause or causes first of the opinion these whether Orators or Sophists had of themselves as inspired then of the effects their Rhetorick did produce upon others In the first point I shall not be long because I shall therein but anticipate the consideration of the causes of Enthusiasme in generall for which we reserve a particular chapter at the end where this particular cause shall come in again among others though here so farre anticipated of purpose and care shall be taken that we shall repeat as little as may be to give the more light to the things here to be handled and delivered Briefly then A Heat a fervent Heat a Fire which powerfull Orators found in themselves not at the uttering though then greatest but upon another consideration but in conceiving and composing their speeches so generally observed and acknowledged that some have thought that no other art or thing was necessary to make a perfect Orator that Heat that fervent Heat that Fire hath been the ignis fatuus we say that hath infatuated many Speakers into that opinion of divine Inspiration Ardor and Impetus are the words used by Latine Authors to this purpose Nulla me ingenii sed magna vis animi inflammat ut me ipse non teneam saith Cicero of himself But this indeed he speaks not of all composition in generall but of such as is intended properly to move compassion However he hath the
eloquent piece But for the reality of the thing which is our businesse The first thing I shall take into consideration is the use of those Figures of Speech by which Speech is adorned as much as by any other kind of ornament which we call Metaphors and Similitudes and Allogories Of their use and excellency in point of Eloquence if well used of the right use of them no man need to read any other then Aristotle who as in all other points of humane learning so in this particular hath behaved himself not as an excellent Orator only but as a Philosopher that is as one that had the perfect knowledge of Nature without which knowledge nothing else though it seemeth never so remote can rightly be uÌ„derstood Now what it is that maketh such Figures Ornaments of Speech so pleasant and so taking I shall answer in the words of one who could both judge and speak very well himself but it is the sense of all that have written of that argument Quod omnis translatio quae quidem ratione suÌ„pta est ad sensus ipsos admovetur maxime oculorum qui est sensus acerrimus that is Because every Metaphor and so of the rest that is proper and natural exposeth the things that are spoken of to the senses especially to that of the eyes which of all senses is the quickest sense Which makes me wonder that S. Augustine in his book De Doctrina Christiana should make it such a difficult businesse to be resolved why the same thing delivered in plain and perspicuous language should not be so pleasing as when it is set out with Metaphors and Allegories whereof he gives some examples there difficile est dicere saith he alia est quaestio But I know that S. Augustine was so good a Naturalist and an Orator too which he once professed that he could easily have found the reason of it himself though none had found it before him but difficile est dicere in reference to his reason he might say such speculations of nature are not for every capacity nor that perchance so seasonable a place in his judgement for such a speculation But this very reason that makes them so pleasing in ordinary language hath brought Metaphors out of credit with Philosophers that seek not the pleasures of the senses but the naked truth of things Aristotle in his Topicks condemneth them Plutarch saith they are children for the most part or sensually given that are so taken with such Figures of Rhetorick I would produce his words but that there is somewhat to be amended in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in all editions I have seen a vast difference which I have done elsewhere in another work which may one day see light perchance and therefore will spare that labour here Seneca allowes them to Philosophers not as commendable of themselves nor as Poets use them for a shew and to delight sed ut imbecillitatis nostrae adminicula sint ut discentem audientem in rem praesentem adducant that is because of humane infirmity that by the help of such figures the teacher may bring his hearers to the knowledge of those things by a kind of present sight which otherwise they cannot understand S. Chrysostome hath the same thing and is very large upon it upon the seventh Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore saith he speaking of Metaphors and Allegories the Scripture doth use such grosse or course expressions that it may fit the coursenesse or dulnesse of our understandings But besides such Figures as Metaphors Allegories and the like there is a certain propriety of speech which they commonly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though there be that make a difference or lively representation others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a phantasie or a representation of shapes and images It is so called saith Longâ—nus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is When by a kind of Enthusiasme and strong apprehension of the mind you think you see what you speak of and so set it out by words to those that hear you that you make it in a manner visible Of this property or faculty common Rhetoricians treat largely and bring divers examples out of best Authors Many excellent places out of Homer and Virgil the two Poets that have been the admiration of all Ages which have afforded men of judgement compared together may be found in Macrobius his Saturnalia and Julius Caes Scaliger in the fifth of his Poetices I have read somewhere that Phidias an ancient famous Statuary adscribed especially that so much renowned and almost adored piece of his Jupiter Olympius to the reading of Homer How farre the reading of excellent Poets or Orators may conduce to painting or carving I know not it is out of my profession to judge This I can speak of my self that when I read any such passage in any of those principal Poets or Orators I do not only phansy to my self that I see those things that they describe but also find in my self as I phansy the very same content and pleasure that I should if my eyes beheld them in some whether coloured or carved representation of some excellent Artist As for example when I read Laocoon his tragical end and story set out by Virgilius in the second book of his Aeneids I do not think I read it with much less admiration or pleasure then they receive that go a hundred or a thousand miles perchance to behold that incomparable Laocoon now at Rome to be seen which was an admiration to the beholders even when Artists were at the highest of esteem and perfection as by Pliny and others that write of it may appear so many hundred of yeares above a thousand since how much more now to all that can judge since that noble Art hath suffered so notable declination Not with much lesse admiration I say saving that which much derogates from admiration I have a Virgil alwaies at command and can turn to it when I please the other I never saw but in paper picture and even so not without some admiration nor can hope ever to see for many reasons But there is more in Virgil then in that carved piece the description of the two Serpents which I most admire their gliding pace and motions or what should I call it upon the Seas towards the place of execution Now if any body shall think much of this that a man should be made to see without eyes and should by the benefit of his eares really compasse pleasures that properly belong unto the eyes I would have him to remember what he hath read before if he have read from the beginning that a man may see inwardly as well as outwardly without eyes though not without visible species whether materiall or spirituall we will not dispute and that those pleasures we commonly adscribe to the
Divination most properly from God Opinions of Heathens about the causes of Divination Plutarch corrected Divination in a more general sense Some kinds of it merely natural or physicall Our question here of enthusiastick Divination particularly whether any such from Natural Causes But first of all whether any such among Heathens anciently truly and really The grounds of the contrary opinion discovered and refuted Pythones or Pythonici in the Scriptures and ancient Histories Pomponatius and Tho. Leonicus noted The Question rightly stated First of all a concurrence of naturall causes in some cases generally granted Some Enthusiasts not only foretell things future but also speak strange Languages through mere natural distemper according to the opinion of some Physicians But the contrary more probable and why That some things of like nature in some respects as Enthusiastick Divination and not lesse to be wondred at are certainly known to proceed from causes that are natural though unknown unto men and some things also though from causes that are known not lesse wonderfull in their nature Instances in both kinds The power of smelling in Dogs An Example out of an Author of good credit of a man who being blind was a guide unto many that had eyes by his smell only through vast Deserts The power and nature of the Memorie in man how incomprehensible and how much admired by both Divines and Philosophers The invention of conveying secret thoughts at any distance whether of place or of time by writing how admirable a thing Their opinion that fetch Divination from the nature of the Intellectus agens in every man The opinion of Aristotle in his Problems some question about the Author of the effects of atra bilis or melancholy a probable ground of some naturall divination But after some general grounds and propositions the continual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or emanations of bodies according to Aristotle and others and the partuâ—itions of causes or foregoing naturall signes of strange events and alterations discernable to some tempers as also the concatenation of natural Causes according to the Stoicks a more probable ground The Divination of dying men A notable observation of Aretaeus an ancient Greek Physician to this purpose Enthusiasme by vast prospects and other natural objects IT is acknowledged as well by Heathens as by Christians that absolutely infallibly to foretell things future doth belong unto Him only to whom all things passed present and future are equally present Men therefore as many as have taken upon themselves or have been believed to prophesy a word used as ordinarily by Heathen as by Christian Authors or to foretell they have been generally deemed and termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like all which signifie men inspired by God And although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enthusiasme be used to many purposes as will appear throughout this whole Discourse yet it is most properly used to imply Divination such as is by inspiration And because such Divination among Heathens was not usually without a temporary alienation of the mind and distraction of the senses hence it is that both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek and Vaticinari in Latin is taken sometimes for deliration and idle speaking Of the causes of Divination many Ancients have written very largely and variously All make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine inspiration to be the chief and principal Tullie's first Book De Divinatione is altogether of that Subject But that is not my businesse here Neverthelesse for their sakes that love and read Greek books which in very deed if any after the Sacred are best able to make a man wise and learned I will produce a place of Plutarch to this purpose not only because it conteineth much in few words but also because in all editions of Plutarch which I have seen as that of H. Stephen in 6 vol. in 8o. which I account the best and that of Paris in Greek and Latine of later yeares it is corruptly exhibited and marvelously both by the French and Latin interpreters mistaken who hardly make sense of those which they have and leave out part of Plutarch's words and sense Plato saith Plutarch and the Stoicks bring in or assert Divination either as from God immediately ordinarily called enthusiastick or from the Divinity or divine nature of the Soul which Plato calleth ecthusiastick or by dreams I will forbear to say more of it Of Divination in general that is as the word though not so properly is often taken for any foretelling of things future that there be many kinds which are merely natural and physical some usual and ordinary some more rare and remote from vulgar knowledge some proceeding from hidden though naturall causes and grounded upon experience only others known to the learned at least by their causes as well as by experience they that have written De Divinatione as Cicero anciently Peucérus lately besides divers others will afford store of examples and arguments if any desire further satisfaction in that point That which doth here lie upon me to enquire into is whether any kind of enthusiastical Divination properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Tully furor either now known or formerly practiced may be accounted natural Of such kind of Divination there were among ancient Heathens many sorts cum furore and alienation of mind all such as I intend here at least but in other circumstances as in the carriage of the party possest in the manner of the utterance in the Place Rites and Ceremonies belonging to it very different But here I must stop a while to remove an Objection For what if all these pretended enthusiastical Divinations by Oracles or otherwayes were but mere Gulleries and Impostures to get money as is daily practised to this day though not in the same kind in all parts of the world to amaze credulous and superstitious people Or at the best the subtle devices and artifices of well-meaning Politicians to compasse great matters for the good of the people as must alwaies be presupposed and their own good content That this hath been the opinion of some Ancients even Heathens and is at this day of many learned Christians it cannot be denied But upon some further enquiry into the businesse I hope I shall be allowed to deliver mine own opinion without offence which is this I take it to be a very partial or very illiterate account or come off in a matter as to the cause of such both consequence and obscurity First I call it a partial account Amongst Heathens there were divers Sects for which there was as much strife and emulation as is now amongst Christians of different opinions The two grand Sects were of those that maintained the being of a God whether one or more and his Providence over the world on the one side on the other those that either absolutely denied the very being of any Deity which few durst or granting that there is a God yet
not be so mistaken Here is no question made of Enthusiastick Divination either divine or diabolical but whether any such as may be thought to proceed from natural causes Again by Enthusiastick Divination we do not here understand a pretended imaginary though not hypocritical divination which hath nothing of truth or reality in it except by some chance among many false sometimes saving the boldnesse of the parties who are deluded That such confidence and delusion is incidental to some kind of distempers of the brains is certainly known and we shall meet with some examples where we shall have occasion to treat of such distempers We intend such Enthusiastical Divination as by several Events and by due observation of all Circumstances hath been observed to be true It is a very obscure point that we are upon and therefore the Reader must not wonder if I lead him about before I come to any determination If we had to do with them that are Scholars only we should be shorter First then we shall observe a concurrence of Natural Causes This is granted by all Physicians and Naturallists Melancholici maniaci ecstatici phrenetici epileptici hystericae mulieres All these be diseases naturally incidental to all both men and women the last only proper to women as naturally incidental all so curable by natural means and remedies No body doubts of that To all these natural diseases and distempers enthusiastick divinatory fits are incidental I do not say that it doth happen very often that is not materiall whether often or seldome but when it doth happen as the disease is cured by natural means so the Enthusiasms go away I will not say by the same means but at the same time That is certain by frequent experience and by the acknowledgement of best Physicians Sennertus Peucerus and divers others whom I could name Those men and women which when they were sick of those diseases did foretel divers things which came to passe accordingly and some of them which I think more wonderfull as more remote from natural causes had spoken some Latin some Greek some Hebrew or any other language whereof before they had no use nor skill when once cured of these Diseases they return to their former simplicity and ignorance this is granted by all Whereupon some as Levinus Lemnius particularly do peremptorily conclude that no other cause of such accidents is to be sought but natural Quos ego pronuncio saith he non à malo infestoque Genio divexari nec Daemonis instinctu impulsuve sed vi morbi humorumque ferocia c. And he doth endeavour to give some reason from the nature of the Soul c. how such a thing might happen naturally But his reasons are no wayes satisfactory And that these extraordinary operations do rather proceed from the Devil to me is a great argument besides other reasons because the very self-same things are known to happen to divers that are immediately possest without any bodily distemper other then the very possession which must needs affect the body more or lesse Besides what hath been observed out of ancient Fathers as S. Jerome and others Lucian hath a relation to that purpose in his Philopseudes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which although as all other things of that nature as is before observed he seem to reject as a Fable yet by many probable circumstances might be commended if not concluded an History though not with all those circumstances perchance wherewith the better to serve his purpose he doth endeavour to make it as ridiculous and improbable as he can But to passe by divers relations of later times upon the credit some of them at least of very creditable Authors and witnesses I shall content my self with the testimony of one a man of exquisite learning and a curious sister of the truth in doubtfull points and a man of that integrity that having got great credit in the world for his skill among other things in Judicial Astrology being convicted in his Conscience as himself relateth that it was but men Couzenage and Imposture he made no scruple to make open recantation and wrote against it very learnedly Georgius Raguseius is the man whose words in his second book De Divinatione Epist 11. De Oraculis are Nâ—â— ego Venetiis pauperem quandam mulierem c. that is I have known at Venice a certain poor woman which we possest sometimes she would be stupid and sottish sometimes she did speak with divers tongues and discourse of things belonging to the Mathematicks and Philosophy yea and to Divinity I do not write here what I have heard from others but my self have disputed with her more than once Thus he However though we do not adscribe such wonderfulâ— effects to nature yet it is somewhat that best Physicians acknowledge such a preparation and disposition of the body through distemper of humors which giveth great advantage to the Devil to work upon which distemper being cured by physical drugs and potions the Devil is driven away and hath no more power over the same bodies Neither do I think Divination in some kind at least as by and by shall be shewed so supernatural an operation as the speaking of Languages without any teaching and use of Sciences is If a man examine all those wayes of enthusiastick Divination that have been heretofore in use which were not a few in number and in many circumstances very different he may observe in some of the chiefest a manifest concurrence of some natural causes preparing or disposing the bodies for such impressions and operations if no more I would insist in some particulars but that I would not be too long upon this point as of least consideration to our main scope and argument The Reader if a Scholar and acquainted with books may satisfie himself if he please reading but Iamblichus De mysteriis Aegypt where he describes in one of those chapters very particularly the manner of three Oracles the Colophonian Delphick and Branchidicum Iamblichus himself I know is much against it that any natural thing should be conceived as a partial or concurrent cause but the understanding Reader may make his own observations upon divers particulars neverthelesse However our disquisition is not of Oracles in particular wherein I should easily grant other causes then natural but of enthusiastick Divination of what kind soever in general whether any such c. Well so much we have got by this first observation that natural causes may contribute very much towards it if not wholly sufficient to produce this effect Secondly because the question is not so properly whether any manifest or very probable natural cause can be shewed but whether it be against all reason whether manifest or probable to believe that some kind of enthusiastick Divination may proceed from causes that are natural though it be beyond the reach of man to find them as in many other things whereof no question is this I say
like not by the help of their reason but by some proper antecedent effects of such changes and chances which they feel in themselves And this hath brought us to the main businesse which we are to consider of and so to come to a conclusion The ancient Stoick Philosophers who did adscribe all things unto Fate or Destiny did enlarge themselves very much upon this subject alledging first that as nothing did happen in the world but by an eternal concatenation of causes so secondly that there is such dependance of these causes of the one upon the other that nothing can truly be said to happen suddenly because nothing but had in and of it self an aptitude to be foreseen long before in its Causes Nay some went further that all things that should be had a kind of present being in the generality of nature though no actual visible existence Upon all which they inferred the possibility of Divination by the knowledge of nature But leaving them to their opinions as too general and remote Democritus will bring us nearer to our aim who maintained that out of all things that happened by natural causes there proceeded certain species 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he called them and emanations not from the things themselves only when actually existent though then indeed most strong and apparent but from their Causes also It will be hard to make them that have no philosophical knowledge of nature at all to comprehend this I do not say to believe it that is another thing but to comprehend what is intended whether true or false But they that have so much philosophy in them as to be able to give some account more then every child can because he hath eyes how they see especially if ever they have been spectators of the species of objects gathered through a little hole and piece of glasse before it in a dark chamber upon a white wall or sheet of paper as most I suppose that have any curiosity have seen at some time or other such may the better conceive what is intended Not that I make those species that issue out of objects by the intromission whereof the sight is accomplished to be the very same as those emanations he maintained but only to have some kind of resemblance whereby those may the better be understood Now this was Aristotles opinion and the opinion of Synesius too a very learned Philosopher of later times that these emanations were the natural cause of Divination by Dreams when and where there was a disposition in the subject for reception or impression which was when and where reason had least force as in Sleep and Trances and in such persons where reason naturally was weakest and the phansie strongest as in Women weak men Idiots and the like Aristotle indeed doth not there mention neither doth Synesius other Divination then that which is by Dreams but there being the same reason I take it as generally intended by him or at least appliable to any other kind whereof question may be made whether natural or supernatural I make the more of this opinion though I propose it but as an opinion because I am very confident that greatest secrets of nature do depend from such kind of natural unsensible emanations as might appear by the consideration of many particulars and the examination of several opinions if it were part of my task Now from all that hath been said and observed hitherto that which I would inferre is First from those general instances not lesse to be wondered at though certainly known and acknowledged to proceed from causes that are natural whether known or unknown That it is possible if not probable that some Enthusiastick Divination may proceed from naturall causes Secondly That such Divination as is concerning natural events grounded upon natural causes whether known or unknown may possibly proceed from some such unsensible emanations as have been spoken of those emanations at least as probable a cause of Divination in Fools and Idiots as any other that hath been given as Melancholy may be of some kind of Divination in a different temper and disposition What else may be said in this point agreeable to Aristotles doctrine delivered by him in many places shall be shewed when we shall treat of the causes of Enthusiasme in general Most that have written of Divination to prove that it proceeds of natural causes insist upon the divination of some dying men upon which they inferre a natural aptitude of the Soul to it when loose and free from the body That holy men when near to death have often prophesied by immediate divine Inspiration is not a thing to be disputed among Christians But what should make some ordinary men sometimes to foresee not the day and hour of their own Departure only but to foretel the period of some other mens lives also whereof there be divers examples both ancient and late and not to foretell things only that belong to life and death but sometimes more generally many future things which have proved true by the event of this question may be made without offence whether natural or supernatural First for emanations it cannot be doubted but that long sicknesse in general but especially such and such as may have more particular operation and sympathy may so affect the body as to dispose it for the reception or dijudication of such emanations if the thing foreseen and foretold be such as may be adscribed to natural causes But secondly I remember an observation in the Author of the History of the Council of Trent that it is natural unto many dying out of some hidden and supernatural cause to fall into a great contempt and loathing of all worldly things and humane affairs But I know not how far I may trust my memory For I have not the book at this time The words the best satisfaction I can give to the Reader in which I have entred it many yeares ago when I first read it into my Adversaria are these P. 758. that refers to the Latin Translation printed in Germany in 4o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solemne in confinio mortis positis res humanas ex ignota quadam supernaturali causa fastidire Now such a fastidium we know is an effect as of greatest wisdome and religion often so sometimes of pure melancholy which would bring us to Aristotles opinion of the effects of atra bilis before spoken of But I have met with an observation of Aretaeus an ancient Physician long before Galen which I think very considerable in this place Aretaeus doth affirme that they that are sick in the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a very general word but more particularly intended of those that labour of a syncope have their external senses more quick that they see better and hear better that their mind is better settled and their hearts more pure and not only so but that the same do foretell many future things also with great certainty
abroad as a woman full of revelations and very dear unto God though in very deed a woman as of mean fortune so of as mean a capacitie otherwise except it were to forge lies This woman then whether really possest of the Devil which is most likely because of those ecstasies or whether she acted it with art and cunning as some learned men suspected because she told him strange things concerning himself that should come to passe which his phansie made yet greater he did certainly the more willingly apapply himself unto her to be her disciple whose ghostly Father he had been before To be short he came at last to that that he would take upon himself to do miracles and did verily think that he did when in very deed there was no ground at all for any such thought For which and for certain propositions contrary to the Faith he had received from his Prophetesse he was at last by order of the Judges of the holy Inquisition to the great astonishment of this whole Kingdome apprehended and put in prison where for the space of five years he was heard tolerated examined until at last his incomparable pride and madnesse was made known unto all men For whereas he pretended with all possible confidence and pertinacy that he had a private Angel of whom he learned whatsoever he desired yea that he had been intimate with God himself and conferred with him personally he would utter such fopperies as none would believe could proceed from any that were not stark mad yet in very truth the man was in perfect sense as to soundnesse of brain as perfect as I my self can think my self at this time now writing of him Very sadly and soberly therefore he would affirm that he should be a King yea and Pope too the Apostolical Sea being translated to those parts as also that holinesse was granted unto him above all Angels and heavenly hoasts and above all Apostles yea that God had made profer unto him of hypostatical union but that he refused to accept of it Moreover that he was appointed to be Redeemer of the world as to matter of efficacy which Christ he said had been no further then to sufficiency only That all Ecclesiastical estate was to be abrogated and that he would make new laws plain and easie by which the Coelibatus or restraint of Marriage of Clergie-men should be taken away multitude of wives allowed and all necessity of confession avoided These things and other things of that nature he would affirme with such earnest confidence as we were all amazed that any man could be in his right wits that held such opinions In fine after the examination of his actions and heretical propositions to the number of a hundred ten and upwards either heretical all or at least not agreeable to the sound doctrine of the Church as the manner of that High Court is we were appointed to dispute with him if possibly we might reduce him to sobriety We were three in all besides the Bishop of Quinto that met before the Judges about it The man being brought in did plead his cause with that liberty eloquence of speech that I stand amazed to this day that mere pride should bring a man unto this He acknowledged that his Doctrine because above all humane reason could not be proved but by Scripture and Miracles As for Scripture that he had proved the truth of it by testimonies taken from thence more clear and more pregnant then ever Paul had proved Jesus Christ to be the true Messias by As for Miracles that he had done so many and so great that the Resurrection of Christ it self was not a greater Miracle For that he had been dead verily and truly and was risen again and that the truth of it had been made apparent unto all All this while though he had never a book in the Prison so that even his Breviary was taken away from him he did quote places of Scripture out of the Prophets the Apocalyps the Psalms and other books so many and so long that his very memory caused great admiration But these places he did so apply to his phansies and did so allegorize them that any that heard him must needs either weep or laugh But lastly if we did yet require Miracles that he was ready to be tried by them And this he spake as either certainly mad himself or accounting us all mad For that by revelation it was come to his knowledge he said that the Serenissimus John of Austria was vanquished by the Turks upon the Seas that Philip the most puissant King of Spain had lost most part of his Kingdome that a Council was held at Rome about the deposition of Pope Gregory and another to be chosen in his place That he told us these things whereof we had had certain intelligence because we might be sure that they could not be known unto himself but by immediate divine revelation All which things though they were so false that nothing could be more yet still were they affirmed by him as certainly known unto us But at last having disputed with him two dayes to no effect at all being led out with some others as the fashion is in Spain to be made a publick Spectacle he ceased not to look up to Heaven expecting as it seems the Devil had promised him that fire would come to consume both Inquisitors and Spectators all But in very deed no such fire came from above but a flame came from below which seized upon this pretended King and Pope and Redeemer and new Law-giver and quickly did reduce him into ashes In this relation the first thing I shall take notice of which to me seemeth very strange is that neither Acosta himself nor any of those grave men and Judges by him mentioned did seem to know that there is a sober kind of distraction or melancholy not such only wherein the brain is generally affected to all objects equally never outragious nor out of reason as it were to outward appearance but also where the distemper is confined to some one object or other the brain being otherwise very sound and sober upon all other objects and occasions I need not go so farre as Aristotle for an instance though to be found in him or at least in that book that beareth his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by Horace Fuit hand ignobilis Argis Qui se credebat c. is very elegantly rendered in Latin verses We need not go so farre either for an instance or for his authority there is not any Physician either ancient or late that treateth of Melancholy but doth both acknowledge it and hath several examples Laurentius in his treatise of melancholick diseases hath one whole Chapter of examples whereof some were of his owne time and knowledge As that of a Noble-man that otherwise had his senses very perfect and would discourse as Laurentius observeth of any subject very rationally but that he was
ground for a Quaere much lesse for a Conclusion But since that I find that some Christians men of good learning and great fame have not only largely disputed but in conclusion affirmed it I think I should not give my Reader that satisfaction that he might expect from me if before I come to them and their Arguments I should not tell him who before them whether heathen or others that are come to my knowledge or present remembrance have concurred with them in their opinion and the rather because it is not unlikely that themselves might be the bolder to publish what they maintained because they found they were not the first that had been of that opinion Ancient Heathens whether Philosophers or others that did believe such a separation possible seem to ground especially upon a storie that passed among them for very current and true of one Hermotimus Clazomenius whose soul they say was wont to wander into farre places the body mean while being as still and senselesse as if it had been a dead body The matter it seemeth when ever it happened was very publick and therefore passed to posterity with lesse controll There is nothing in Plinies relation of it for the matter of fact but is possible enough and might well be conceived to have proceeded from some natural cause Physicians are agreed upon it and they ground it upon certain experience that a man in ecstasi melancholica or a woman in hysterica passione may be gone three dayes and come to themselves again Therefore they strictly forbid in such cases to burie ante biduum exactum quod quosdam ferè triduo elapso revixisse observatum sit as Sennertus of women particularly Tertullian De anima cap. 51. hath a storie of a Woman that stirred her armes when she was carried to be buried It seemeth by him that he was present when it happened but it was looked upon as a thing merely supernaturall and miraculous and so the woman was buried nevertheless which perchance if then taken up and well tended might have recovered to perfect life without a miracle Now that a man or woman after such a fit in course of nature should tell strange things which he hath seen yea and foretell though this be rare some things to come is not so much to be wondred at that it should be thought incredible I find the relation concerning this Hermotimus in Apollonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. more full but there indeed much improved as such things use to be by time and altogether incredible There dayes as probably in the first relation are made yeares two or three dayes perchance many yeares beyond all sense and reason For though I will not dispute it here whether it may not fall out in nature that a man may sleep some moneths which is written of a whole Countrey in the North as naturall unto the people of that countrey and is not contradicted by some eminent Physicians or yeares for which I know much may be said as well as for living divers yeares without any food which of the two in point of reason might seem more impossible and yet is certainly known to have happened even of late yeares unto many Yet for a Bodie to lie so long destitute of a Soul and of all naturall functions and not to be dead is not conceivable in nature As for those particulars of his predictions in the said Apollonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things proceeding from natural causes which have operations long before upon some creatures from the diligent observation of which operations skilfull Naturalists also sometimes foresee and foretell them of which we have spoken in the former Chapter I would not stick much at that as is intimated before But as my purpose is only for the truth so I must remove one objection that may be made from the Author I have named His very title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promises only Fables Yet it is certain that he hath inserted divers things which are asserted by best Historians as Meursius himself in his Preface to the reader out of Phlegon doth observe But besides that bare alteration of dayes into yeares was enough and more then enough to turn a Truth into a Fable Tertullian De an c. 44. hath some conjectures about this Hermotimus but not any either in themselves very probable or to us here at all considerable Plutarch in his Treatise of the Slacknesse of Gods judgments hath a relation too of one Thespesius who fell down from a high place drunk perchance for he was a lewd Companion without any externall wound or bleeding upon which he grew immediately senselesse and after a while was supposed dead but came to himself again after the third day and then told strange things that he had seen some things also of which Plutarch speaketh very sparingly he foretold and then was his Soul also supposed to have wandered out of the Body all that while I think it very probable though I have nothing but Plutarch's authoritie for it that such a thing laying aside the main controversie of reall separation till we come to some determination about it might happen First such a fall as he describeth might probably be the occasion as we had before in the ecstaticall Boy whom his master had so grievously beaten about the head of such an Ecstasie Secondly three dayes the very proportion of time which Physicians have pitched upon during which they teach that an ecstasie may last And though Plutarch say after three dayes it is like enough they would speak so though some houres amounting perchance to half a day and better to make three dayes were wanting But then lastly the substance of his Visions and places of his wandrings do just agree with the relations of other ecstaticall persons that have been at severall times and places It may be comprehended in few words Heaven Hell and Purgatorie The phrases indeed and expressions proper to Heathens as must needs be but the substance of the matter the very same for all the world as we find in others that were of another faith and profession And yet it must be supposed that this storie having passed through severall hands before it came to Plutarch had suffered some alterations according to different humours of men and perchance memories before and what end soever any other might propose unto himself in it apparent enough it is that Plutarch as may be seen in the end where he speaks of Nero's soul did aim at some use for the credit and benefit of his own Countrey So much for Heathens I have not met with any professing Christianity either ancient that I remember at least or late that have maintained this separation possible upon grounds of reason or de facto reall and credible but Joh. Bodinus and Cardanus Of Cardanus I can say little more then what I find in Bodinus of him because I have not his books Why I do not value much his
farre hath that pompous dresse of words joyned with the sublimity of the subject bewitched many besides what advantage is made by some of this pretended antiquity in some controverted points of religion However the Author is ancient we grant and good enough too for some uses to deserve respect at the hands of all learned men In the Treatise De mystica Theologia he teacheth a new kind of practical Divinity by renouncing not to the Senses only but to the Understanding also and to all intellectual powers faculties and operations that are natural by which in time we may attain through elevation of mind to an union not expressible nor understood yet felt and in an hidden manner operative with God in this union as the perfection of man and the height of mortal exaltation to rest when attained without passion without affection without knowledge I will give a short description of this mystery in the words of Carolus Hersentius one that hath commented upon that book and hath collected out of other Authors men and women whatever he could meet with to commend it and the doctrine of it unto the world Cum ad hunc amoris contemplationis gradum per venit saith he ut nihil eorum qua intellectu c. miro incognito modo à Deo rapitur à Deo in Deo suscipitur tota Deo plena fit tota in Deum transfunditur ita ut essentia Dei ejus essentiae substantiae intime absque ullo modo creato uniatur Deus autem in raptu hujusmodi adventu suo seu illapsu rationem mentem obscurat stupefacâ—â— suspenditque ita ut pro eo temporis intervallo nullius aâ—â—â—onis capax sit We shall have the English of all this also the substance of it at least when I come to that application of it which I aim at But I would gladly know of whom this Dionysius learned this strange Divinity It is somewhat that Hersentius doth acknowledge Dionysius in this his doctrine Platonicorum dogmatum sectatorem p. 101. and Platonis sectatorem accuratissimum p. 91. And p. 93. c. he bringeth passages out of Iamblichus Porphyrius Proclus noted Platonists teaching in a manner the same thing Insomuch that p. 43. he dares adventure upon so much truth as to say Ego equidem dum Procli philosophi Platonici in Theologiam Platonis axiomata animadverto firmiter mihi persuadeo out Dionysium Procli scripta legisse a terrible businesse to be supposed which would prove no lesse then heresie and losse of goods and life For then what must this Dionysius prove but an impostor seeing Proclus lived all men know some centuries of yeares since the true Dionysius aut quod vero similius yea by all means it concerns him to say so Proclum libris Dionysii operam navasse But let the sober Reader consider Here is a strange kind of Divinity as some call it or Philosophy of which much hath been written in many volumes by some of them by Platonick Philosophers grounding all upon expresse passages though drawn much further by the Arabs especially then he ever intended perchance of their master Plato insomuch that Hersentius himself as observed before is forced to call Dionysius a Platonist for teaching this doctrine We find nothing of it except we draw things obtorto collo as we say in the Gospel of Christ nothing in ancient Fathers of greatest antiquity and yet likely after all this that Proclus learned it from Dionysius But what if we find other Philosophers also besides Plato that lived some hundred of years before the true Dionysius teach the same doctrine more clearly then Plato himself as clearly almost as either Proclus or Dionysius It cannot be unpleasing to them that are Scholars if I take some pains to discover some mysteries of this mystery of darknesse which for ought I know have not yet been brought to light by any man Who is the true Author of those Metaphysicks or rather fragments of Metaphysicks that go under Theophrastus his name certainly I cannot tell We find them adscribed to divers Authors by ancient Greek Philosophers yet by some very ancient though not found in the Catalogue of his books set out by Diogenes Laertius where divers books of his are missing as well as this to Theophrastus himself learned Sylburgius leaves it doubtfull Theophrastus was one of Aristotles own disciples and succeeded him in his School much commended by him an excellent Philosopher certainly by those works of his not the twentieth part of what he had written that remain unto this day Those Fragments of Metaphysicks whoever be the Author who must have lived long before Christ are a choice piece but very imperfect end therefore the more obscure In the eighth Chapter of these Fragments as divided in Sylburgius his edition for in Aldus long before that I find none after a long discourse of the speculation of principles we find these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that know any thing of Philosophy be it never so little cannot but have heard of Aristotles opinion so much disputed in the schools of Philosophers that the understanding whilst joyned with the body can do nothing without the senses of which we also have had occasion to consider at large in another work De origine Idolotriae not yet printed Theophrastus therefore here saith That to some degree or measure we may contemplate and know the first causes scientifically that is by their causes from things sensible or by the help of the same senses But when once ascended to the Summities or Original Firsts we can go no further either because they have no cause or partly because of our weaknesse as in matter of sight he had this similitude upon the like occasion from his master Aristotle when we would look upon that to wit the Sun which is most bright and splendid And in this case it may be true indeed by which words Theophrastus doth seem to referre to the speech of some former noted Philosopher whether Aristotle or Plato that all knowledge and contemplation of the first causes must be by very touching and feeling that is union or conjunction as in the former testimonies of the mind or intellect Whence it is that such knowledge grounded upon a kind of feeling of all senses the most certain in man by which also he doth sometimes correct the errors of his eyes or rather because immediately from God is not liable to error however the comprehension of this very thing and the certainty of it or though that degree of knowledge necessary before a man can attain to this as of confidence also be a thing of great difficulty So Theophrastus there And now I would desire the Reader that hath so much curiosity for the truth to read over that Discourse it is very short and will take but little time of this pretended Dionysius and tell himself when he hath done some common things concerning
tells us the care of the affairs of France which she did accept and commend her self unto God at the same time Pag. 101. She foretold somewhat of her death that it should not be a naturall death nor by ordinary means But it fell out otherwise though the Storie doth endeavour to make it good but in vain For she died of a generall Consumption of the body the most naturall death that could happen to such a life which ended in a continuall Fever with a kind of Lethargie or caros very violent at the last and so made an end of her It seems she did not think to die when she did as our Storie tells us p. 115.117 which I suppose would tell us no more of that then it must needs She had some strange sights before her death As for example that there is a plenitude of God in all things even to the least Ant. which is very philosophicall but not very easie to be understood by ordinary people and more apt to be mistaken to some hereticall sense as somewhat was by the Manicheans not much different These not to speak of her spirituall temptations which were frequent and terrible and some obscure intimations of Miracles for which we will rather commend the ingenuity of the Relator considering what is ordinarily done by others upon such occasions then find fault these I say be the chief particulars which her Storie doth afford which as I propose to the learned Readers consideration so shall I not submitting to better judgements stick in the mean time to declare mine own Truely I do not see any cause to believe that in any of these many Visions or Ecstasies there was any thing at all supernaturall either divine or diabolicall more then is in every common disease wherein we acknowledge as the hand of God alwayes so the ministrie of the Devil if not alwayes very often as was before declared I conceive them all both Visions and Ecstasies to have been the effect of pure melancholie very agreeable to what hath happened unto other melancholick persons in other places Whether I should blame the ignorance or the superstition of them that had to do with her or both I know not but I think they were to blame and that she had ill luck to fall into such hands They do well to make her amends what they can after her death but I think it had been more charitable to have used some means for the cure of her melancholy by which with Gods blessing upon the means alwayes to be presupposed she might have been preserved in life As for her expressions of Christs drawing her soul into his and the like so agreeable in effect to those of the Platonists and Arab Philosophers the tearms only Christ for God changed I have no suspicion for all that that she was acquainted with them nor with any secrets of that mysticall Theologie that came from them but that naturally according to the condition of her temper she fell into those phansies which some enthusiastick Philosophers before not by vertue of their Philosophy but through distemper of their enthusiastick brains had lighted upon I have expressed my self the more freely in this businesse not that I take any pleasure or have any ambition at all to oppose the judgement of others which if I were ambitious to do I could have found matter enough to busie my self long before this but because I judged it a matter of great consequence not only for the preservation of some lives but of Truth more precious then many lives which hath in all Ages suffered by nothing more then by pretended Enthusiasms and of publick Peace which hath often been disturbed by such whether artifices or mere mistakes But I have not yet done with my Theologia mystica which being so proper to my subject I must not passe it over superficially The Reader that is not learned will have patience if I desire to gratify them that are Hersentius his authorities for this kind of Divinitie so much magnified by him are all either Heathen Philosophers greatest opposers of Christianitie Plotinus Proclus Porphyrius Iamblichus or very late and inconsiderable writers Johannes Rusbrocius Henricus Harphius Ludovicus Blosius or rather Thalerus and one Woman Sancta Teresia not one word out of any ancient Father in that Chapter Greek or Latine not so much as out of S. Augustine or Gregory the Great or S. Bernard who otherwise of true Christian Raptures proceeding from intent love and admiration grounded not upon Ignorance and self-conceitednesse but sound Knowledge and Pietie might have afforded matter for a bigger volume then that whole Discourse with all that hath been written either by Dionysius so called or any other of that Sect comes too But I will deal very ingenuously with the Reader There was one Maximus in the dayes of Heraclius Emperour of Constantinople of whom we are bound to speak with honour because he suffered for the true Faith Whether it were he whose Greek Scholias are extant upon this Dionysius is doubted by some but more probable that it is This Maximus besides other works of his some extant some not hath written a Mystagogia which I suppose to be altogether of the same argument as this Mystica Theologia of Dionysius It was published by David Hoeschelius a learned man to whom we ow many other good books but it hath not been my luck ever to see it But though not that yet I have seen and often read sometimes with admiration sometimes with indignation another work of his not much known I believe which he calleth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 printed at Paris besides later editions very elegantly by Guiliel Morellius an Dom. 1560. fitted by remote allegoricall interpretations of Scripture for Christians but written by him in imitation of Porphyrius and other Heathens their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they call them from whom also he hath taken some things verbatim These indeed we shall find this mysticall Theologie in its height in divers places I can easily believe that so holy a man in his ordinary conversation and so profound a Philosopher as he shews himself by his writings might make good use of such meditations and elevations of thoughts and yet keep himself within sobrietie but that it is a dangerous book otherwise for ordinary capacities apt to turn all Religion and all Scripture in weaker brains into mere phansie and Teutonick Chimericall extravagancies I do upon grounds of reason as verily believe as I do the former charitably I know not whether it be for the better or for the worse but sure I am that his meaning is often mistaken by the Latine Interpreter whereof I shall give but one instance because of some further use that may be made of it Centur. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His meaning is according to the principles of this Divinitie by him more at large explained in some former Aphorisms that by this immediate intimate Union with God by
of words in speech a great mysterie of Eloquence Dionys Halâ—carn his Treatise of that subject and divers others Contrarie faculties working the same effect A passage of Plutarch considered of Somewhat of the nature of letters and syllables and who have written of them Rhythmus in matter of prose or speech what it is The Organs of speech and Greg. Nyssen interpreted Secondly The pleasure of the eies in good language The nature of Metaphors and Allegories Aristotle Cicero Plutarch corrected by the way and some others concerning them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kind of figure and how powerfull Homer and Virgil their proper praise and incomparable excellencie Opus emblematicum vermiculatum c. The excellencie of that Art and how imitated in the collocation of words Dionys Halicarn and Hadrianus the Cardinall their testimony concerning the ravishing power of elegant Elocution Ancient Orators their adscribing their extemporarie speaking upon emergent occasions to Nescio quis Deus or immediate Inspiration and Quintilian's judgement upon it ¶ Vpon this occasion as very pertinent to Enthusiasme in generall though not to Rhetoricall Enthusiasm particularly a more generall consideration of this Aliquis Deus or Nescio quis Deus frequently alledged by the Ancients upon suddain occasions or evasions Passages out of Homer Cicero Plinius secundus to that purpose Plutarch his rule in such cases not allowed of To make a particular providence of every thing that may be thought to happen extraordinarily how destructive to Gods providence in generall A place of Aristotle's consider'd of Cures anciently by Dreams and Revelations M. A. Antoninus the Roman Emperour Divine revelations and apparitions in Dreams upon other occasions too believed by Galen c. Sortes Homericae Something in that kind amongst Christians also and what to be thought if sought and studied of it Great caution to be used in such things Two extremes to be avoided Unthankfulnesse and Superstition IN this Chapter we are to consider of the strange but natural effects of Speech and of the causes of such effects both in them that speak and in them that hear such effects and such causes as come within the compasse of Enthusiasme according to the apprehensions and expressions of ancient Authors which is the businesse of this Treatise But I will begin with some observations concerning Speech in general which though they belong not to Enthusiasme properly yet may prove not altogether impertinent to our further enquiries that may have more immediate relation unto it and otherwise too not unacceptable perchance to the curious and philosophical Reader Few men even they that consider of many other things take notice what a rare Art speaking is or so much as think of it under the notion of an Art The reason is because they were very little when they learned it and though it were not without much labour and striving yet they had scarce wit enough to be sensible of it then or at least not memory enough now to remember what they thought of it when so young It is a curious speculation to consider what instruments nature hath provided for that use what is the proper use of every instrument what resemblance those instruments have to some musical instruments what letters are formed by the tongue especially which by the teeth which by the roof of the mouth nose throat lips or otherwise and by what concurrence motions flections and reflections of such and such of those instruments inwardly and by what shapes signes and postures of the mouth lips and chinne outwardly the whole businesse is managed There be many mysteries and secrets of nature belonging to this Art very worthy to be known But the use of this knowledge is farre greater then the curiosity For by the perfect knowledge of these things those that are born deaf and by consequent naturally dumb are taught to speak Whereof a rare example in the person of a Noble-man was lately seen in Spain of which many living in England persons of worth and eminency have been both eye and ear-witnesses And for the better satisfaction and benefit withall of posterity a book was set out by him that was his master under this title Arte para ensennar de hablar los mudos whereof some copies have been in England Neither could this dumb person only speak himself but was able also to understand what was said by others in such a language and at such a distance The like whereof as to this last hath been seen in England also if I may credit the relation of two grave Divines whereof the one affirmed concerning a man the other concerning a woman both deaf and dumb which neverthelesse at a certain distance and by diligent observation of the motions of the mouth and face could tell and would readily answer to it by signs what was spoken unto them But of the woman I was told particularly that she could understand them only that were beardlesse which is a very probable circumstance as they can best judge who not onely have studied the inward fabrick of the mouth by which words with aire are immediately formed but also the outward constitution of the mouth and face in general consisting of so many several muscles nerves and what else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. best known unto exact Anatomists as I find them curiously set out and described by Galen in his books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fourth book and elsewhere But that Spaniard the Author of that book was not the first that taught the deaf and dumb to speak as may appear by these words of Franciscus Valesius De sacra philosophia cap. 3. Petrus Pontius monachus Sancti Benedicti amicus meus natos surdos res mirabilis docebat loqui non alia arte quam docens primum scribere res ipsas digito primum indicando quae characteribus illis significarentur deinde ad motus linguae qui characteribus responderent provocando that is Petrus Pontius a Benedictine Monk a friend of mine was wont a wonderful thing to teach men that were born dumb to speak which he did by no other Art then first teaching them to write first pointing at the things themselves with his finger that were expressed by such and such letters or characters then using them to such motions of the tongue which were answerable to those characters Which words though not many may satisfie any man that hath judgement concerning the possibility of the thing Rodolphus Agricola a man well known and yet for the good use that may be made of his writings well deserving to be yet better known unto all Scholars affords unto us this notable example Surdum vidi saith he c. I my self have seen one deaf from his infancy and consequently dumb to have attained unto this by art that whatsoever another did write he was able to read and understand and himself also even as any other that can speak whatsoever was in his
subject in a book entituled Theatrum veterum Rhetorum c. printed at Paris 1620. wherein he doth prosecute that argument of the Sophists and all things belonging unto them their beginning their credit their wayes their faults and the like out of ancient Greek and Latine Authors with great diligence Some of those particulars that may be most considerable to our purpose we shall further insist upon but no further then to make use of them either now or afterwards First for the subject of their speeches it was various and voluntarie Sometimes the praises of Gods or Men and sometimes of Townes or Countries yea of Birds as of a Parrot or a Peacock Sometimes exhortations to Vertue the commendation of Temperance Justice Sobrietie and the like Sometimes pleasant tales or fables any thing wherein they might shew their wit and eloquence their end I speak of the generality being nothing else but to gain credit unto themselves as the end of their Auditors what ever was the subject was delight and pleasure Now for that facultie of theirs of extemporary speaking upon any subject it was their common profession that is most certain and it was accordingly performed by many of them with singular dexterity to the great amazement of all their Auditors There be in ancient Authors many proofs and examples of it I remember I have read somewhere that Callisthenes whom some call Sophist some Philosopher being invited at a great Feast made by Alexander the Great to say somewhat in the commendation of the Macedonians performed it so gallantly that he got great praise from all the company But Alexander who it seems was willing to try him further and bare him no very good will and perchance suspected withall that he came prepared excepting that it was no very hard task for any ordinary Orator to be fluent upon such a subject if therefore he would give certain proofs of his abilities in that kind his way would be to dispraise the said Macedonians as fluently Callisthenes undertook it and performed it so effectually for which his discretion was not commended by all men that though his abilities were admired yet his person grew hatefull among the Macedonians for it and the more he was admired the lesse thanks he got for his pains The Tarsenses of Asia among the rest as they are by Ancients for their love to learning in generall so particularly noted to have excelled in this facultie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they could extend themselves without bounds upon a suddain upon any subject that was given them as Strabo that faithfull Historian and Geographer witnesseth And that not in prose only but in verse also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same Author speaketh that is as men speaking by divine instinct or inspired by the God of Poetrie Strabo Geograph lib. 14. In Aulus Gellius also lib. 9. cap. 15. we have an example of a confident youth as indeed it is most given to such to be confident who not content with the applause of his ordinary light Auditorie would needs make shew of his abilities in point of extemporary speaking upon any controverted point that should be proposed before some that were well able to discern between matter and words shadow and substance a thing even in those dayes rare enough Whereupon a controversie as they called them being proposed he presently fell to work with great volubilitie of tongue for which as he was much applauded and admired by his common Auditours so from them that could judge he got this testimony that without controversie adolescens sine controversia disertus in my Author he was an able and eloquent speaker that is one that could say much very readily and fluently but pertinently and to the purpose not at all But that which moveth me more then all this to believe that great matters in this kind were performed by many Sophists of old according to their profession is that I find even Quintilian a sober solid man to make this a chief end and fruit of long pains and exercises in the art of Rhetorick to attain to such a facultie as to be able upon any suddain occasion to speak pertinently without any premeditation Which being so rare a thing in our dayes that a man if he can utter any thing which may seem to be extempore though perchance it do but seem so and that it be performed but very meanly is by many who therefore upon that account swallow down pure non-sense sometimes with better content then they will hear much better and more profitable matter that is delivered with some studie and premeditation by many deemed I say no lesse then inspired this would make a man suspect that as a decay of bodies is maintained by many in this elder age of the world so probably of wits must be granted But if the matter be well consider'd of I think it may be granted that the Ancients farre exceeded us in this facultie but yet not so much through any excesse of Wit as of Industrie Who is it of a thousand or a million that could take the pains or scarce believe the relation of the pains that Demosthenes took before he came to that perfection that made him so famous Or who would believe were it not so certainly attested that Noble-men and Senators of Rome in the greatest heat of the Civill warres could be at leisure to declame by turnes for want of reall opportunities in that confusion of time in their Halls as Boyes do in Schools and Universities for fear that through the discontinuance of some months or years they should loose that facultie of speaking readily which long studie for the most of them and constant practise had made them masters of But besides all this it may be considered is very considerable I am sure that these eloquent men had no strange tongue to learn or if any not above one at most but only to perfect themselves in the use of their mother-tongue Whereas now no man can pretend to learning or very difficultly that doth not understand two or three tongues besides that which is naturall unto him not because learning it self doth consist in the knowledge of tongues more now then it did in those dayes but because neither of those tongues then in common use are naturall now unto any people the one whereof is now become the common tongue of all Nations for this part of the world unto such as are Scholars the other though not so common yet not lesse or more necessary to make a Scholar as the proper tongue by reason of the Authors that have written in it of all Arts and Sciences and without which best books cannot be read if not translated as to this day very many are not or if translated few so translated as to afford the tenth part of that either pleasure or profit which they will in their own language Besides that some are bound by their profession to endeavour the knowledge of some tongues
for I believe that even so it is not without some truth then a man though he understood not a word of Greek or Latin would equally be affected if he heard them read acted or repeated which for any man to imagine is too ridiculous And then again if it be remembred that when we say the pleasure of the eyes or eares we mean such as through the eyes or eares doth passe unto the soul we may grant it the pleasure of a rational soul properly which only is capable of it and yet as properly sensual as it receiveth its first birth and breeding as it were from those senses Though I do not propose to my self as I have already said to go further into the search of these things then I must needs to avoid too much exactnesse for which all men I know are not fitted yet for their sakes that are more curious and capable I will adde here some further directions as they offer themselves to me by the way how they may come to the perfect knowledge of Words and Speech and so may give their reason if they please more full satisfaction concerning these effects which we speak of when they understand their causes They must begin first of all with the consideration of single Letters and enquire not from Grammarians only but from best and choicest Philosophers what is their natural power and property which letters are naturally smooth which are rough or sharp what Vowels grave and stately what quick and nimble what effects and operations to the conjunction of such with reference either to the Eare and the nature of it or to the instruments the Teeth Tongue Nose Throat c. by which they are formed and to their motions in forming are naturall Aristotle hath done somewhat in this speculation here and there in his Rhetoricks but Plato in his Cratylus much more more copiously and more profoundly tracing nature to her very cradle as it were then any that I have seen Many have laboured in it all almost that have written of Rhetorick either ancient or late but among the Ancients now extant Dionys Halicarn with more exactnesse then any other of that profession There is no part of Nature more obscure where there is so little suspicion of obscurity no wonder therefore if they that have laboured in this search are not alwayes of one judgement It is enough that by clear demonstration of unquestionable presidents and instances except a man be valde agresti hispida aure as Aulus Gellius in a place or somewhat else that is not ordinary doth alter the case out of Homer especially who of all men that have been known unto the world whether by art as some have thought or by nature and by the advantage of a judicious eare and plentifull wit as most likely made use in his writings of this craft but by clear demonstration of unquestionable presidents whether out of Homer or any other most certain that all letters both Consonants and Vowels have some natural and distinct propriety in speech if thus and thus used towards such and such effects and operations Next unto Letters if we consider Words there is no word that consists of Syllables but is measurable it hath some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dimension and there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dimension but hath some natural property or influence especially when many together artificially joined upon the soul of man towards such and such operations I may be thought to speak Riddles by some and I know very well that not only they that never read of such things may think so but even some that have taken great pains and read much to satisfie themselves have found this speculation more intricate and curious then usefull and necessary This very word Rhythmus in matter of speech what it is how it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one numerus properly the other though I made bold to confound them for want of a proper English word dimensio what is the nature and what are the properties of each though so many have written of it would be neverthelesse a long and difficult businesse to make it plain Without some skill in Musick if not practicall yet speculative I think it is not to be done But it is enough for my purpose by such hints as these to let the Reader know that as in all Poetry there is somewhat of Musick so in ordinary language too though not so apparent let it be never so ordinary much more in that which is elegant and whether by art or by nature only for so in this subject we must be allowed to speak artificiall Then for the Organs of Speech what analogy they have with divers instruments of musick there is much to be said if a man go about it rationally and philosophically Gregory Nyssen for so much as he hath done not of set purpose but occasionally only both in his book De Opificio and Contra Eunomium hath done it very well We have his words at large in a more proper place and task but not ended nor very likely to be They that have Casserius De vocis auditus organis may finde somewhat there about it if I be not mistaken but whether out of Nyssen any thing who well deserveth a place in that argument I know not And whereas I said but now that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a hard word to be explained I meant it of the naturall speculation of the thing signified by the word not of the Grammatical exposition of it in which sense neverthelesse it seemeth that it hath proved a hard and difficult word to some Nyssen useth it in this rhetorical sense in his first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is book not as some translate it Oration contra Eunomium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the Jesuite that translateth him because he understood it not hath perverted the whole passage and hath not one word of the Fathers meaning I believe they that read Greek Authors will find this word elsewhere too misinterpreted and therefore I thought this caution would not be unseasonable Now for the pleasure of the Eyes in good language our next consideration though it may seem more remote at first hearing from probability yet that we have to say will be much plainer and as I apprehend it with no lesse reality of truth I will not insist upon Plato's reasoning in his Cratylus that words rightly imposed are and must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is artificial and picture-like imitations nor upon Aristotle his comparing of speeches made to a multitude unto Landscaps which shew best afar off and being looked upon near are little regarded Though both have good reason for what they say yet as not before so neither here do we hold bare similitudes a sufficient ground for us Many such we may find in divers Authors used by them to set out the excellent beauty and amiablenesse of an
inclinable to believe that such Cures were done by Evil Spirits the further to engage men in that Idolatrous kind of Worship And not only in the veneration of Heathenish Gods in generall but in the veneration of those Temples also where they were worshipped and of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacred as supposed obdormitions of men and women in Temples by the means whereof what horrid pranks were sometimes brought to passe we have a notable instance in Josephus and of the execution just and due upon the actors and contrivers of it As for other Dreams upon other occasions whereof the books and relations of Ancients are so full imputed by them to Revelations I see not any thing in most of them but may very well be adscribed unto mere Conceit and Superstition It is the more to be wondered at I confesse that not ordinary men only as divers Poets and some Orators and Philosophers should tell us of such but that even learned Physicians should adscribe so much unto such phansies Hippocrates in his Epistles if genuinus Hippocrates which I can scarce believe hath a large relation of the God Aesculapius how he appeared unto him about Democritus his businesse Galen often how that he had a Dream to write such and such a book to go or to forbear such a journey If men give their minds unto such things there is no question but they shall phansie sometimes nay often much more then there is just ground for sometimes it may be somewhat may happen extraordinarily but men I think were better want it by farre if it come by Superstition and not by immediate Providence as out of doubt unto some sometimes that are not superstitious The ancient Heathens had their sortes Homericae and even Christians anciently some their Observations not much unlike unto them Observations I say upon the first words that should offer themselves unto them at the first opening of some part of the Bible but of the Psalms especially What S. Augustine his judgement is of such what is the determination of some Councills hath been observed by them that have written of that subject we shall but touch upon it here It is a common storie that Franciscus Junius that translated the Old Testament with Tremellius out of the Hebrew and lived to be a great Writer in these later times was not a Christian heartily untill the first words of S. John's Gospell were offered unto him by a strange providence as he apprehended I have read somewhat of Ignatius Loyola too the founder of the Jesuites not much unlike Suspicius Severus in the life of Martinus that holy Bishop hath some observations upon the Psalms that were read in course when he was consecrated He makes a particular providence of it as I remember A thousand such relations a man shall meet with in all kind of books if he think them worth his observation But as in Dreams so in this I make great difference between those things that offer themselves without any seeking and those which upon destinated seeking and curiosity In the first kind there is no question but God if he please may use that way sometimes as well as any other to reveal some things extraordinarily But for the other as it is a mere tempting of God and little differing as is disputed at large by learned Peucerus in his books De Divinatione from direct Witchcraft so if any thing happen in that way that is extraordinary and may resent of some kind of revelation or prediction I should much suspect the author and be more affraid of the end as rather tending to draw a man to further mischief by degrees then out of any good will or for any present advantage to be reaped thereby I know one very well I mean it in a vulgar not philosophicall sense which would be too much presumption who from his child-hood having alwayes been though staied and sober enough in his ordinary conversation somewhat boisterous and violent in his play and ordinary recreation for which he had suffered many times and sometimes had been in danger of his life and yet could not leave it in his elder yeares at a certain time when he was playing with a child of his which he loved very well it was his luck to run his forehead against a plain pillar but with such vehemencie that he was almost felled with the blow and was stupid for a while As the place began to swell the skin being broken in divers places but without bleeding and to grow blue whilst his forehead was a binding somewhat having been applied unto it as soon as it could be made readie he was carried by a strange instinct up many staires to his Studie making them that were about him much against their wills to follow him and not without some wonder In his Studie a long room at the farthest end out of a case of shelves that contained above 5 or 600 small books he took down one himself not knowing to what end which happened to be Lactantius and at the very first opening cast his eyes upon these words which he did not remember ever to have read in him before nor any like in any other Author Summa ergo prudentia est pedetentim incedere He read no further and it made so much impression in him when he remembred what he had partly escaped and partly suffered that he could think of little else all the day and he did think especially when he had heard what had happened unto a very good friend of his that he had fared the better afterwards for that warning and perchance escaped somewhat that might have been his death not long after I make no question but many such things do happen unto many both good and bad but either not observed and better not observed then turned into superstition or soon forgotten Wherein there may be some danger of Unthankfulnesse I confesse as well as Superstition in the excesse that is when either we think too much of such things before they happen of themselves or too well of our selves when they have happened CHAP. V. Of Poeticall Enthusiasme The Contents Poeticall and Rhetoricall Enthusiasme how near in nature though the faculties themselves Oratorie and Poetrie seldome concurring in one man The perfection both of Poets and Orators to proceed from one cause Enthusiasme The division of Poets according to Jul. Caes Scaliger Poets by nature and by inspiration Plato his Dialogue concerning that subject Not only Poets but their actors also c. according to Plato's doctrine divinely inspired Plato not to be excused in that Dialogue though more sound in some others Much lesse Scaliger a Christian for his expressions in this subject if not opinions as some have apprehended him Homer the occasion of Plato's Dialogue how much admired by the Ancients by Aristotle particularly His language his matter and why not so much admired and so ravishing in our dayes as he hath been formerly Some use
autem ponitur ab omnibus Alterum acuit meri exhalatio c. They do him great wrong certainly that make this to be his opinion No man pretending to Christianity can entertain such sottishnesse However so censorious a man witness his bitter invectives against Erasmus for lesse matters should have written more warily That some became Poets by immediate inspiration without any thought or seeking others upon immediate request and prayer without any further endeavours what more can be said of the truest and most holy Prophets But if all this were intended by him as most probable in reference to those Philosophers their opinion Yet he should have used some of their termes rather whereof Plato afforded him so much choice then that Scripture word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not proper to the Scripture perchance yet seldome used by any profane Author As for Homer the chiefest subject of those extravagancies there is no commendation can be given unto man as to point of nature but I should be more ready to adde to it then to detract Neither do I wonder if Heathens that had so many Gods when they found themselves so transported above their ordinary temper by his verses when either judiciously read or skilfully acted did really perswade themselves that he must be somewhat above a man that was the author of such ravishing language I have alwaies thought of Aristotle in point of humane wisdome and sound reason rather as of a Miracle then a man yet when I consider how much he was beholding to Homer and how much he doth in all his writings adscribe to the wit and wisdome of that one Poet I must needs think very highly of him that was so much admired by such a one as Aristotle And though I do easily grant that his language of the two is the more ravishing as may easily appear by such translations as have been made of him in any language wherein so little of that charming power is to be found that the reading of them is rather a task of patience then an object of any admiration yet allowing him to be a Poet that is one whose chief end and probably his best subsistence was to please and a very ancient Poet that is one that was to fit himself and his expressions for such as then lived when such a religion such opinions such fashions were in use these things taken into consideration which I doubt many that read him little think of his matter in my judgement for the most part doth deserve no lesse admiration Of the mysteries of bare language that it may ravish and what it is that makes it so hath sufficiently been discoursed in the former chapter And if Rhetorical how much more in all sense and reason Poetical And if good language may ravish how much more excellent matter delivered in ravishing language But as every eare is not fitted for all ravishing language when barely read especially not acted so neither is every capacity for excellent matter Though in this particular of Homer's case it is not so much want of wit and capacity that maketh so few in these dayes to admire his wisdome as ignorance of former times Who would not at a Market or Fair if suddainly such a sight should offer it self look upon either man or woman though very beautifull otherwise if dressed in old apparell such as was worn but two or three ages agoe rather as a Monster or a ghost then such creatures as they would have appeared when such apparel was in use An old Hat will alter a mans countenance and many both men and women whose onely ambition and employment in this world is so to dresse themselves that they may be thought fair or proper would think themselves undone so ridiculous would they appear if they were seen in those fashions which but ten or twenty yeares ago were their chiefest both pride and beauty No wonder therefore if so ancient a Poet as Homer appear ridiculous unto many who are better skilled in the fashions of the times then they are read in ancient books which by long use of reading would make the fashions of those times to which they are strangers not only known but comely and so lead them to somewhat else more observable then the fashions of the times However this use to a learned and hearty Christian not inconsiderable any man may make of Homer and his antiquity that by reading of him many passages of the Old Testament relating to certain fashions and customes of those ancient times may the better be understood and the antiquity of those books among many other arguments by the antiquity of such whether expressions which we may call the fashions of language or manners both publick and private the better asserted Somewhat hath been done I know by some learned men to that purpose by collation of some passages but not the tenth part of what may be done I dare say not by any at least that I have yet seen But now I am gone from my Text. So much for the first kind of inspired Poets whom Scaliger doth call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though he name Hesiod too from Hesiods own testimony of himself quo in numero c. yet he passeth no judgement on him Homer is his only instance and Homer the occasion and only subject almost of that Dialogue in Plato of this argument I thought it therefore necessary that somewhat should be said of him but that he should be thought inspired truly and really or otherwise supernaturally agitated then as of Orators was determined notwithstanding all that hath been or might yet be said of his so much admired excellency I see no necessity at all The second kind according to the same Scaliger are those quos acuit meri exhalatio educens animae instrumenta spiritus ipsos à partibus corporis materialibus that is whom the vapours of wine freeing the spirits of the body from all material entanglements and bodily function̄s to serve the soul do quicken and stirre up No wonder indeed if such be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by those by whom Bacchus was worshipped for a God But where Bacchus is not a God but a fruit of the Vine of the earth and no more how can they think it reasonable to adscribe divinity unto Poets for those effects which not real inspiration only as they seem to say but even the vapours of wine as themselves acknowledge can produce But let us consider of it soberly and philosophically It may be we may find in this though lesse danger of Blasphemy yet as little reality of truth as we have found in the former Can the vapours of Wine make Poets Truly I think not I see no ground at all for it in nature I have read what Aristotle doth write of Wine where he compares the several effects of it with the effects of Melancholy I think he hath said as much of it as can be said by any man with any probability