The History of the Life and Adventures of Mr. Duncan Campell Part 11

Impedimentum_, 12 vers.; Cajetan, tom. ii. _Opusc. 12. de Malefic_; Alphonsus, _a Cast._ lib. x. _de Justa Haereticorum Punitione_, cap. 15; Cosmus Philiarchus, _de Offic. Sacerdot_, p. 2. lib. iii. cap. 11; Toletus, _in Summa._ lib. iv., cap. 16; Spineus, _in Tract. de Strigibus_; Petrus Binsfield, _in Tract. de Confessionibus Maleficorum_.

These divines have generally written upon impious arts of magic, which they call by the name of divination; and this divination, as they term it, they divide into two kinds; the one, in which the devil is expressly invoked, to teach hidden and occult things; the other, in which he is tacitly called upon to do the same. An express invocation is made by word or deed, by which a real pact is actually made with the devil, and that is a sin that affects the death of the soul, according to the laws of theology, and ought to affect the death of the body, according to civil and political laws. The tacit invocation of demons is then only, when a man busies himself so far with such persons, that it is meet and just that the devil should be permitted to have to do with him, though it was opposite to the intention of the man.

But then this express invocation is again subdivided into several species, according to the divers manners by which the devil instructs these men.

The first is enchantment, which I need not describe, and of which I will speak no more, because it is what everybody knows to be detestable, and n.o.body ought to know the art thereof.

The second is divination by dreams, when any instructions are expected from the devil by way of dream, which is a capital crime.

The third is called necromancy, which is, when by the use of blood and writing, or speaking certain verses, the dead seem to rise again, and speak and teach future things. For though the devil cannot recall a soul departed, yet he can, as some have thought, take the shape of the dead corpse, himself actuate it by his subtlety, as if it was informed with a soul. And some affirm, that by the divine permission the devil can do this, and spake so in the case of Samuel and Saul. But divines of a more solid genius attribute that power only to the Deity, and say, with reason, that it is beyond the devil's capacity. But it is certain this was a divination done in dead animals by the use of their blood, and therefore the word is derived from the Greek [Greek: nekron], which signifies dead, and [Greek: Manthea], which signifies divination.

The fourth species is called divination by the Pythians, which was taken from Apollo, the first diviner, as Thomas Aquinas says in his _Secunda Secundae, Quaest. 95. Art. 3_.

The fifth is called geomancy, which is when the devil teaches anything by certain signs appearing in the earthly bodies, as in wood, iron, or polished stones, beryls, or gla.s.s.

The sixth is named hydromancy, as when a demon teaches anything by appearances in the water.

The seventh is styled aeromancy; and it is when he informs people of such things by figures in the air.

The eighth is ent.i.tuled pyromancy; that is, when it instructs people by forms appearing in the fire.

The ninth is termed aruspicy; which is when by signs appearing in the bowels of sacrificed animals the demon predicts at altars.

Thus far as to express divination, or invocation of the devil, which is detestable; and the very consulting of persons that use such unlawful means is, according to the judgment of all casuists, the high road to eternal d.a.m.nation.

Now as to tacit divination, or invocation of the devil, that is divided into two subaltern kinds. The first kind is, when for the sake of knowing hidden things, they make use of a vain and superst.i.tious disposition existing in things to judge from; which disposition is not of a sufficient virtue to lead them to any real judgment. The second kind of tacit divination is, when that knowledge is sought by the disposition of those things which men effect on purpose and of their own accord, in order to come by and acquire that knowledge.

Both these kinds of tacit divination are again subdivided into several species, as are particularly mentioned by St. Thomas, _Secunda Secundae, Quaest. 95, Art. 3_; Gregory de Valentine, tom. iii. _Disput. 6. Quaest.

12. Puncto 2_; Toletus, _in Summa._ lib. iv. cap. 15; and Michael Medina, lib. ii. _de Recta in Deum fide: post Sanctum Augustinum_. lib.

ii. _de Doct. Christ._ cap. 19. _et seq_.

The first of these kinds of tacit divination contains under it the following several species:--

The first species is called Genethliacal, which is when from the movement or situation of the stars, men's nativities are calculated and inquired into so far, as that from such a search they pretend to deduce the knowledge of human effects, and the contingent events that are to attend them. This Thomas Aquinas and Sixtus Quintus condemns; but I shall, with humility and submission to greater judgments, inquire hereafter into their reasons, and give my opinion why I think this no evil art; but I submit my opinion, if, after it is given, it is thought erroneous.

The second is augury, when anything is predicted from the chattering of birds, or the voice of animals, and this may be either lawful or unlawful. If it comes from natural instinct, for brutes having only a sensitive soul, have their organs subject to the disposition of the greater bodies in which they are contained, and princ.i.p.ally of all to the celestial bodies, his augury is not amiss. For if when crows are remarked to caw, as the vulgar phrase is, more than ordinary, it is, judging according to the instinct of their nature, if we expect rain, and we may reasonably depend upon it, we shall be right if we foretell rain to be at hand. But sometimes the devils actuate those brute animals to excite vain ideas in men, contrary to what the instinct of their nature compels them to. This is superst.i.tious and unlawful, and forbid in holy writ.

The third is aruspicy, when from the flight of birds, or any other motion of any animals whatsoever, persons pretend to have an insight and a penetrative knowledge into occult and hidden matters.

The fourth consists in omens, when, for example, a man from any words which others may have spoken on purpose, or by accident, pretends to gather a way of looking into and knowing anything of futurity.

The fifth is chiromancy, which consists in making a pretence to the knowledge of future things by the figures and the lines of the hands; and if it be by consulting the shoulder-bones of any beast, it goes by the name of spatulamancy.

As the first kind of divination, by a tacit invocation of the devil is divided into the five species above mentioned; so also is the second kind of tacit divination, or invocation of the devil, divided into two species by St. Thomas of Aquin.

_Secunda Secundae, questione nonagesima quinta articulo tertio_, and too tedious to insert here.

Now all these ways are by these divines counted wicked, and I set them down that people may avoid them. For how many gipsies and pretenders to chiromancy have we in London and in the country? How many that are for hydromancy, that pretend in water to show men mighty mysteries? And how many in geomancy, with their beryls and their gla.s.ses, that, if they are not under the instigation of the devil, propagate the scandal at least by being cheats, and who ought to be punished to the utmost severity, as our English laws enact? Mr. Campbell, who hates, contemns, and abh.o.r.es these ways, ought, methinks, to be encouraged by their being restrained; and people of curious tempers, who always receive from him moral and good instructions, which make them happy in the conduct of life, should be animated in a public manner to consult him, in order to divert the curious itch of their humours from consulting such wicked impostors, or diabolical practisers, as too frequently abound in this nation, by reason of the inquisitive vulgar, who are more numerous in our climate, than any I ever read of.

But now to argue the case of conscience with regard to his particular practice by way of the second-sight, whether, _in foro conscientiae_, it is lawful for him to follow it, or others to consult him? The divines above mentioned having never had any notice of that faculty in all likelihood, or if they had, never mentioned it, makes it a point more difficult for me to discuss; but I think they have stated some cases, by the making of which my premises, I can deduce from all the learned men I have above quoted, a conclusion in favour of our Mr. Duncan Campbell, and of those who consult him; but my opinion shall be always corrected by those who are wiser than myself, and to whom I owe entire submission.

I take leave to fix these premises from them first, and to form my argument from them afterwards in the following manner:--

First, It is allowed by all these divines, that a knowledge which one may have of future things within the order of nature, is and may be lawful.

Secondly, They imply, that where justice is not violated, it is lawful both to predict and to consult.

Thirdly, Many of them, but particularly Aureolus, puts this question: Is it lawful to go to one that deals in the black art, to persuade them to cure any innocent body that another necromancer or dealer in the black art may have maliciously afflicted and tormented with pains? And some of these casuists, particularly Aureolus, say, it is lawful on such an occasion to go to such a conjurer, because the end is not conjuration, but freeing a person from it.

But I take leave to dissent from these great men, and think they are in a double mistake; first, in stating the question, and then in making such an answer, provided the question had been stated right.

The question is founded upon this supposition, which is pa.s.sed by as granted, viz., that one necromancer could release a person bewitched by another, which is absolutely false; for it is against the nature of the devil to be made an instrument to undo his own works of impiety. But admitting and not granting this to be possible, and the question to be rightly stated, why still these casuists are out in their answer. It is lawful, reply they, because the end of going to the conjurers, is not conjuration, but freeing a good person from it; but the end is not the point here to be considered, it is the medium, which is bad, that is to be considered. It is by conjuration, according to their hypothesis, the other conjuration is to be dissolved; and does not the common rule, that a man must not do evil that good may come of it, forbid this practice?

And to speak my opinion plainly in that case, the friend that should consult a conjurer for that end, would be only so kind to put his own soul in danger of being guilty of h.e.l.l torments, to relieve his afflicted friend from some bodily pains, which it would be a virtue in him to suffer with patience and resignation.

Others, almost all divines, indeed, agree, that it is and may be lawful to go to a conjurer that torments another, and give him money not to afflict the patient any longer; because that is only feeing him to desist from acting after his conjuring manner.

These premises thus settled, if we allow the second-sight to be inborn and inbred, and natural and common to some families, which is proved in the book; and if all that Mr. Campbell has predicted in that second-sighted way terminates with moral advice, and the profit of the consulter, and without the violation of justice to others, as the book shows all throughout; if he can relieve from witchcraft, as it seems oath is to be had he can, which no one that deals in black art can do, why then I need not draw the conclusion, every reader will do it naturally; they will avow all the strictest laws of casuistry and morality to be in favour of Mr. Campbell and his consulters.

VERSES

TO MR. CAMPBELL,

ON THE

HISTORY OF HIS LIFE AND ADVENTURES.

I court no muse amidst the tuneful throng, Thy genii, Campbell, shall inspire my song; The gentle summons every thought obeys, Wakens my soul, and tunes it all to lays.

Among the thousand wonders thou hast shown, I, in a moment, am a poet grown; The rising images each other meet; Fall into verse, and dance away with feet: Now with thy Cupid and thy lamb I rove[A], Through ev'ry bloomy mead and fragrant grove.

A thousand things I can myself divine, Thy little genii whispers them to mine; Beyond the grave I see thy deathless fame, The fair and young all singing Campbell's name; And Love himself--for Love and thou art friends, He joins the chorus, and his dart defends.

What noisy talker can thy magic boast?

Let those dull wretches try who scorn thee most.

O, sacred silence! let me ever dwell, With the sweet muses, in thy lonely cell!

Or else bind up, in thy eternal chain, Scandal and noise, and all that talk in vain.

M. FOWKE.

TO MRS. FOWKE,

OCCASIONED BY THE FOREGOING VERSES

Sweet nightingale! whose artful numbers show, Expressive eloquence to silent woe, Sing on, and in thy s.e.x's power presume, By praising Campbell, to strike nations dumb.