The history of the life and adventures of Mr. Duncan Campbell: a gentleman, who, tho' deaf and dumb, writes down any stranger's name at first sight; with their future contingencies of fortune. ...

CHAP. VIII.

BUT before we proceed to our Disqui∣sitions concerning the Power and Effica∣cy of natural Magick, and examin what my∣sterious Operations may be brought about and compass'd by magical Practices, and before we take a further Survey of what Mr. Camp∣bell has perform'd in this kind, that relates to his Profession and the publick Part of his Life, which concerns other People as well as himself; I shall here relate some singular Ad∣ventures, that he pass'd thoro' in his private Life, and which regard only his own Person. In order to this, I must return back to the Year 1702, about which time some unac∣countable Turns of Fortune attended him in his own private Capacity, which must be very surprizing and entertaining to my Rea∣ders, when they find a Man, whose Fore-sight was always so great a Help and Assistance to others, who consulted him in their own fu∣ture Affairs, helpless (as it has been an Ob∣servation concerning all such Men in the ac∣count of the Second Sight) and blind in his own future Affairs, toss'd up and down by inevitable and spightful Accidents of Fortune, and made the May-game of Chance and Ha∣zard, as if that way-ward and inconstant Goddess was resolv'd to punish him, when

she catch'd him on the blind Side, for having such a quick insight and penetrating Faculty in other Peoples Matters, and scrutinizing too narrowly into her Mysteries, and so some∣times preventing those fatal Intentions of hers, into which she would fain lead many Mor∣tals hood-wink'd, and before they knew where they were. In this Light, these mighty and famous Seers seem to be born for the Benefit and Felicity of others, but at the same time to be born to Unhappiness themselves. And cer∣tainly, in as much as we consider them as useful and beneficial often, but always satisfactory, to Persons, who are curious in their Inquiries about their Fortunes; it will be natural to those of us, who have the least Share of Ge∣nerosity in our Minds, to yield our Pity and Compassion to them, when they are remar∣kably unfortunate themselves; especially when that Calamity seems more particularly to light upon them for their Ability, and Endeavour to consult the good Fortune of other Folks.

About the abovementioned Year 1702, Dun∣can Campbel grew a little tired of his Profession. Such a multitude of Followers troubled him, several of whom were wild Youths and came to banter him, and many more too inquisitive Females, to teaze him with endless Imper∣tinences, and who, the more he told them, had still the more to ask, and whose Curio∣sity was never to be satisfied: And besides this he was so much envy'd, and had so many

malicious Artifices daily practised against him, that he resolv'd to leave off his Profession. He had (I know) follow'd it pretty closely from the time I first saw him in London, which was I think in the beginning of the Year 1698, till the Year 1702, with very good Success; and in those few Years he had got together a pretty round Summ of Mony. Our young Seer was now at Man's Estate, and had learn'd the Notion that he was to be his own Gover∣nour, so far as to be his own Counsellor too in what Road of Life he was to take, and this Consideration (no doubt) work'd with a deeper Impression on his Mind, than it usu∣ally does on others that are in the same blos∣soming Pride of Manhood, because it might appear more natural for him to believe, that he had a sufficient Ability to be his own pro∣per Adviser, who had given so many others, and some more aged than himself, Counsel, with very good Success. Now every expe∣rienc'd Person knows, that when Manhood is yet green, it is still in the same dangerous Con∣dition as a young Plant, which is liable to be warp'd by a Thousand cross fortuitous Acci∣dents, if good Measures be not taken to sup∣port it against all the contingent Shocks it may meet with from the Weather or other∣wise. Now it was his Misfortune to be made averse to Business, which he lov'd before, by having too much of it, and to be so soured by meeting with numerous Perplexities and

malicious Rubs laid in his way by invidious People, (who are the useless and injurious Busy∣bodies, that always repine at the good of o∣thers, and rejoice to do harm to the Diligent and Assiduous, though they reap no Profit by it themselves;) that he was disgusted and de∣terr'd entirely from the Prosecution of a Pro∣fession, by which he got not only a compe∣tent but a copious and plentiful Subsistence. Nay indeed this was another Mischief arising to him from his having so much Business, that he had got Money enough to leave it off, when the Perplexities of it had made him willing to do so, and to live very comfortably and handsomely, like a Gentleman without it, for a time; and we know the youngest Men are not wont to look the farthest before them, in matters that concern their own Wel∣fare. Now inasmuch as he had thus taken a Disgust to Business and Application, and was surfeited (as I may say) with the Perplexities of it, it must be as natural for him, we know, to search for Repose in the contrary extream, viz. Recreation and Idleness, as it is for a Man to seek Rest after Toil, to sleep after a Day's Labour, or to sit down after a long and tiresome Walk. But there are two very di∣stinct sorts of Idleness, and two very different kinds of Recreation; there is a shameful Idle∣ness which is no better than down-right Sloth; and there is a splendid kind of Indo∣lence, where a Man having taken an Aversion

to the Wearisomeness of a Business which pro∣perly belongs to him, neglects not however to employ his Thoughts, when they are va∣cant from what they ought more chiefly to be about, in other Matters not entirely un∣profitable in Life, the Exercise of which he finds he can follow with more abundant Ease and Satisfaction. There are some Sorts of Recreations too, that are mean, fordid, and base; others, that are very innocent, though very diverting, and that will give one the very next most valuable Qualifications of a Gentleman, after those, which are obtained by a more serious Application of the Mind. The Idea which I have already given my Readers of our Duncan Campbell, will easily make them judge, before I tell them, which way, in these two Ways, his Genius would naturally lead him; and that, when he grew an idle Man, he would rather indulge him∣self with applying his Mind to the shining Trifles of Life, than be wholly slothful and unactive; and that when he diverted him∣self he would not do it after a fordid base manner, as having a better taste and a relish for good Company; but that his Recreations would still be the Recreations of a Gentle∣man. And just, accordingly, as my Readers would naturally judge before-hand in his Case, so it really happened. The Moment he shook of Business, and dismiss'd the Thoughts of it, his Genius led him to a very gallant

Way of Life; in his Lodgings, in his Enter∣tainments in paying and receiving Visits, in Coffee-houses, in Taverns, in fencing Schools, in Balls and other publick Assemblies, in all ways in fine both at home and abroad, Dun∣can Campbell was a well comported and civil fine Gentleman; he was a Man of Pleasure, and nothing of the Man of Business appeared about him. But a Gentleman's Life without a Gentleman's Estate, however shining and pleasant it may be for a time, will certainly end in Sorrow if not in Infamy; and com∣paring Life (as Moralists do) to a Day, one may safely pronounce this Truth to all the splendid Idlers, I have mention'd, that if they have sunshiny Weather till Noon, yet the After-noon of their Life will be very stormy, rainy and uncomfortable, and per∣haps just at the end of their Journey, to carry on the Metaphor throughout, close in the dark∣est kind of Night. Of this, as I was a Man of Years and more experienc'd in the World than he, I took upon me to forewarn Mr. Campbell, as soon as I perceiv'd the first dange∣rous Fit of this elegant Idleness had seiz'd him. But when will young Men, by so much the more head-strong as they have less of the Beard, be guided and brought to learn, and when shall we see that happy Age, in which the grey Heads of old Men shall be clapp'd upon the Shoulders of Youth? I told him, that in this one thing he ought to consult me,

and acknowledge me to be a true Prophet, if I told him the end of the seeming merry Steps in Life, he was now taking, would in∣fallibly bring him to a Labyrinth of Difficul∣ties, out of which if he extricated himself at all, he would at least find it a laborious piece of Work. His Taste had been already vitia∣ted with the Sweets which lay at the top of the bitter Draught of Fortune, and my honest rugged Counsel came too late to prevail, when his Fancy had decoy'd and debauch'd his Judgement, and carry'd it over into another Interest. I remember I writ down to him the moral Story, where vicious Pleasure and Virtue are pictured by the Philosopher to ap∣pear before Hercules, to court him into two several Paths. I told him more particu∣larly since he had not an Estate to go th••…••… with the gentlemanly Life (as he call'd it) that, if he follow'd the alluring Pleasures, which endeavour'd to tempt Hercules, he would in∣volve himself at last in a whole heap of Mi∣series, out of which it would be more than an Herculean Labour for him to disentangle himself again. If he had been a Man that could have ever heard with either, I would have told the Reader in a very familiar Idi∣om, that he turn'd the deaf Ear to me; for he did not mind one Syllable nor Tittle of the Prescriptions I set down for him, no more than if he had never read them; but, varying the Phrase a little, I may say at least, when

he should have look'd upon my Counsel with all the Eyes he had, he turn'd the blind Side upon it. I was resolv'd to make use of the Revenge natural to a Man of Years, and there∣fore apply'd that reproachful Proverb to him, which we Ancients delight much in making use of to Youths, that follow their own false and hot Imaginations, and will not heed the cooler Dictates of Age, Experience, and Wisdom. Accordingly I wrote down to him these Words and left him in a seeming Pas∣sion. I am very well assured, young Man, you think me, that am Old to be a Fool; but I, that am Old, absolutely know you who are a young Fellow, to be a down-right Fool, and so I leave you to follow your own ways, till sad and woful Experience teaches you to know it your ownself, and makes you come to me to own it of your own accord. As I was go∣ing away after this tart Admonition and se∣vere Reprimand, I had a Mind to observe his Countenance, and I saw him smile, which I rightly construed to be done in contempt of the advice of Age, and in the Gaiety and Ful∣ness of Conceit, which Youth entertains of its own fond Opinions and hair-brain'd rash Resolves. He was got into the Company of a very pretty set of Gentlemen, whose For∣tunes were far superior to his; but he follow'd the same genteel Exercises, as Fencing, &c. and made one at all their publick Entertain∣ments; and so being at an equal Expence,

with those, who could well afford to spend, what they did, out of their Estates; he went on very pleasantly for a time, still spending and never getting, without ever considering, that it must, by inevitable consequence, fall to his Lot at last to be entirely reduced to a State of Indigence and Want. And what com∣monly heightens the Misfortune of such Men (and so of all Gentlemens younger Brothers,) who live upon the ready Money that is given them for their Portions, is, that the Prospe∣rity they live in for a time gains them Credit enough, just to bring them in Debt, and ren∣der them more Miserable, than those very Wratches, who never had either any Money or Credit at all. They run themselves into Debt out of Shame, and to put off the evil Day of appearing ruin'd Men as long as they can, and then when their Tempers are sou∣er'd by Adversity, they grow tir'd of their own Lives, and then in a Quarrel they or some other Gentleman, may be, is run thorough, or else being hunted by Bayliffs, they Exer∣cise their Swords upon those Pursuers. Thus where Gentlemen will not consider their Cir∣cumstances, their very Prosperity is a Cause of, and aggravates their Misery, their very Pride (which was a decent Pride at first) in keeping up and maintaining their Credit, sub∣jects them too often to the lowest and the meanest Acts, and their Courage, which was of a laudable Kind, turns into a brutish and

savage Rage; and all the fine, esteem'd flou∣rishing and happy, Gentleman ends, and is lost in the contemn'd poor and miserable Desperado, whose Portion at last is Confine∣ment and a Goal, and sometimes even worse, and what I shall not so much as name here. Into many of these Calamities Mr. Campbell had brought himself, before it was long, by his heedlesness, and running, according to the wild Dictates of Youth, counter to all sound and wholesome Advice. He had (it seems) run himself into Debt, and one Day, as he was at a Coffee-house the Sign of the Three Crowns in great Queen-street, in rush'd Four Bayliffs upon him, who being directed by the Creditor's Wife, had watch'd him into that House, and told him they had a Warrant a∣gainst him, and upon his not answering, they being unacquainted with his being deaf and dumb, offer'd to seize his Sword. He start∣led at their offering of Violence, and taking them for Russians (which he had often met with) repell'd the Assaulters, and drawing his Sword, as one Man, more bold than the rest, closed in with him, he shorten'd his Blade, and in the Fall pinn'd the Fellow through the Shoulder, and himself through the Leg, to the Floor. After that he stood at Bay with all th•• Four Officers, when the most mischievous Assailant of them all, the Creditor's Wife, 〈◊〉〈◊〉 to step into the Fray, and very bar∣borously took hold of that nameless Part of

the Man, for which, as she was a married Woman, Nature methinks should have taught her to have a greater Tenderness, and almost squeez'd and crush'd those Vitals to death. But at last he got free from them all, and was going away as fast as he could, not knowing what Consequences might ensue. But the Woman who aim'd herself at committing Murder, in the most savage and inhuman Manner, ran out after him, crying out Mur∣der, Murder, as loud as she could, and alarm∣ed the whole Street. The Bayliff's following the Woman, and being bloody from Head to Foot, by means of the Wound he receiv'd, gave Credit to the Outcry. The late Earl Ri∣vers's Footmen happening to be at the Door ran immediately to stop the suppos'd Mur∣derer, and they indeed did take him at last, but perceiv'd their Mistake, and discovered that instead of being Assistants in taking a Man, whom they thought to be a Murderer endeavouring to make his Escape from the Hands of Justice, they had only been trick'd in by that false Cry to be Adjutants to a Bay∣liff in retaking a Gentleman who, by so gallant a Defence, had rescu'd himself from the Dan∣gers of a Prison; and when they had disco∣ver'd this their Mistake they were mighty sorry for what they had done. The most a∣ctive and busy among the Earl's Footmen was a Dutch Man, and the Earl happening to be in a Room next the Street, and hearing the

Outcry of Murder, step'd to the Window, and seeing his own Servants in the midst of the Bustle, examin'd the Dutch Man how the Matter was, and, being told it, he chid the Man for being concern'd in stopping a Gen∣tleman that was getting free from such trou∣blesome Companions. But the Dutch Man excused himself, like a Dutch Man, by ma∣king a very merry Blunder for a Reply. Sa∣cramente, said he, to his Lord, if I had thought they were Bayliffs, I would have fought for the poor dumb Gentleman, but then why had not he told me they were Bailiffs my Lord?

In short, Duncan Campbell was carry'd off as their Prisoner; but the Bayliff, that was wounded, was led back to the Coffee House where he pretended the Wound was Mortal, and that he despair'd of living an Hour. The Proverb however was of the Fellow's Side, and he recover'd sooner than other People ex∣pected he could. Assoon as all Danger was over, an Action for Damages and smart Mo∣ney (as their Term is) was brought against Mr. Campbell; the Damages were exaggera∣ted and the Demand was so extravagant, that Duncan Campbell was neither able, just at that Time, nor willing, had he been able, to pay so much, as he thought, in his own Wrong, and having no Bail, and being asham'd to make his case known to his better sort of Friends, who were both able and willing to help him at a dead List, he was hurry'd away

to Goal by the Bayliffs, who shew'd such a malignant and insolent Pleasure, as commonly attends powerful Revenge, when they put him into the Marshalsea. There he lay in Confinement Six Weeks, till at last Four or Five of his chief Friends came by mere Chance to hear of it; immediately they con∣sulted about his Deliverance and unanimously resolved to contribute for his Enlargement, and they accordingly went cross the Water to∣gether, and procured it out of Hand.

Two of his Benefactors were Officers, and were just then going over to Flanders. Dun∣can Campbell, to whom they communicated their Design, was resolved to try his Fortune in a Military Way, out of a roving kind of Humour, raised in him partly by his having taken a sort of Aversion to his own Profession in Town, and partly, by his finding, that he could not live, without following a Profession as he had done, any longer. He over a Bot∣tle frankly imparted his Mind to them at large; he signify'd to them that he hoped, since they had lately done him so great a Fa∣vour, in freeing him from one Captivity, they would not think him too urgent, if he press'd for one Favour further, upon Natures so ge∣nerous as theirs, by whom he took as great a Pleasure in being obliged, as he could re∣ceive in being capable of obliging others. He wrote to them that the Favour he meant was to redeem him from another Captivity, al∣most

as irksome to him, as that, out of which they had lately ransom'd him. This Captivity, continued he, is, being either forc'd to follow my old Profession, which I have taken an en∣tire Disgust to, for a Maintenance, or being forc'd to live in a narrower Way than suits with my Genius, and the better Taste I have of higher Life. Such a State, Gentlemen, you know, is more unpalatable than Half-pay; it is like either being forc'd to go upon the for∣lorn Hope, or else like a Man's being an entire∣ly cashier'd and broken Officer, that had no younger Brother's Fortune, and no other Sup∣port but his Commission. Thus though you have set my Body at Liberty, my Soul is still under an Imprisonment, and will be till I leave England, and can find means of visiting Flanders, which I can do no otherwise than by the advantage of having you for my Con∣voy. I have a mighty longing to Experience some part of a Military Life, and I fancy, if you will grant me your Interest, and intro∣duce me to the valiant young Lord Lorne, and be Spokes-men for a dumb Man, I shall meet with a favourable Reception, and as for you (Gentlemen) after having named that great Patron and Pattern of Courage and Conduct in the Field, I can't doubt but the very Name I bear, if you had not known me, would have made you taken me for a Person of a Military Genius, and that I should do nothing but what would become a British

Souldier, and a Gentleman; nothing in fine, that should make you repent the Recom∣mendation.

These generous and gallant Friends of his, it seems, comply'd with his Request, and pro∣mis'd they would make Application for him to the Lord Lorne, and Duncan Campbell had nothing to do but to get his Bag and Baggage ready and provide himself with a Pass. His Baggage was not very long a getting toge∣ther, and he had it in tolerable good Order, and as for his Pass, a Brother of the Lord Forbes was so kind, as to procure him one, upon the first Application Duncan made to him.

Accordingly in a few Days afterwards they went on Board, and having a speedy and an easy Passage, arrived soon at Rotterdam. Dun∣can met with some of his English Acquaint∣ance in that Town, and his Mind being pret∣ty much bent upon rambling, and seeing all the Curiosities, Customs, and Humours, he could, in all the foreign Places he was to pass thorough; he went out of a Frolick with some Gentlemen, next Day, in a Boat to an adjacent Village, to make merry over a home∣ly Dutch Entertainment, the intended Repast being to consist of what the Boors there count a great Delicacy, brown Bread and white Beer. He walk'd out of sight from his Com∣pany, and they lost one another; and stroling about by himself at an unseasonable Hour, as

they call it there after the Bell has toll'd, Duncan Campbell, who neither knew their Laws, nor if he had, was capable of being guided by the notice which their Laws ordain, was taken into Custody in the Village for that Night, and carry'd away the next Day to Williamstadt, where he was taken for a Spy, and put into a close Imprisonment for Three or Four Days.

But some Scotch Gentlemen, who had been in Company with Mr. Campbell at Mr. Cloy∣sterman's a Painter in Covent-garden, made their Application to the Magistrate and got him releass'd: He knew his Friends the Of∣ficers, that carried him over, were gone for∣ward to the Camp, and that there was no Hope of finding them at Rotterdam, if he should go thither, and so he resolv'd since he had had so many Days Punishment in Wil∣liamstadt, to have Three or Four Days Plea∣sure there too by way of Amends, before he would set out on his Journey after his Friends. But on the Third Night he got very much in Drink; and as he went very boisterously and disorderly along, a Sentry challeng'd him; and the want of the Sense of Hearing had like to have occasion'd the Loss of his Life. The Sentry fir'd at him and narrowly miss'd him; He was taken Prisoner, not without some Re∣sistance, which was so far Innocent, as that he knew not any reason, why he should be feized: but very troublesome and unwarranta∣ble

in so orderly a Town; so the Governor's Secretary, after the matter was examined in∣to, judging it better for the unhappy Gentle∣man's future Safety, advis'd him to return home to his own Country, and accordingly bespoke him a Place in a Dutch Ship called Yowfrow Catherine, for his Passage to England.

Duncan Campbell had taken up this Hu∣mour of rambling first, of his own accord, and the Troubles which he had run himself into by it, we may reasonably suppose, had pretty well cur'd him of that extravagant Itch; and there is little doubt to be made, but that he rejoyc'd very heartily, when he was got on Board the Ship to return to En∣gland; and that, in his new Resolutions, he had reconciled himself to the Prosecution of his former Profession, and intended to set up for a Predictor again assoon as he could arrive at London. But now Fortune had not a Mind to let him go off so; he had had his own Fancy for rambling, and now she was resolv'd to have hers, and to give him his bellyful of Caprice. Accordingly when the Dutch Ship called Yowfrow Catherine, was making the best of her Road for London, and each Person in the Vessel was making merry, fill'd with the Hopes of a quick and prosperous Passage; a French Privateer appeared in sight, crouding all the Sails she could, and bearing towards them with all haste and diligence. The Pri∣vateer was double-mann'd, and carry'd Thir∣ty

Guns: The Dutch Vessel was defenceless in comparison; and the People on Board had scarce time to think, and to deplore that they should be made a Prey of, before they actu∣ally were so, and had Reason enough given them for their Sorrow. All the Passengers, to a single Man, were stripp'd, and had French Sea-mens Jackets in exchange for their Cloaths. Duncan Campbell had now a Taste given him of the Fate of War, as well as of the Humour of travelling, and wish'd himself again, I warrant him, among his greatest Croud of Consulters, as tiresome as he thought Business to be, instead of being in the Middle of a Crew of Sea-Savages. The Town, where the Dumb-prisoner was at last confin'd, was Denain. There happened to be some English Fryers there, who were told by the others, who he was, and to them he apply'd himself in writing, and receiv'd from them a great deal of civil Treatment. But a certain Man of the Order of Recollects, happening to see him there, who had known him in England, and what Profession he followed, caused him to be called to Question as a Man that made use of ill means to tell Fortunes. When he was question'd by a whole Society of these religious Men, he made them such pertinent and satisfactory Answers in writing, that he convinced them he had done nothing for which he deserv'd their Reprimand; and they unanimously acquitted him. The Heads of

his Defence, as I have been informed, were these.

First, He alledg'd that the Second Sight was in-born and in-bred in some Men; and that every Country had had Examples of it more or less; but that the Country of Scotland, in which he was educated from an Infant, a∣bounded the most of any with those sort of People: And from thence he said he thought he might very naturally draw this Conclu∣sion, that a Faculty that was in-born and in∣bred to Men, and grown almost a national Faculty among a People, who were remark∣ably Honest, Upright and well-meaning Peo∣ple, could not, without some Impiety, be im∣puted to the Possessors of it as a Sin; and when one of the Fathers rejoin'd, that it was remark'd by several Writers, of the Second Sight, that it must be therefore Sinful, be∣cause it remain'd no longer among the People when the Doctrines of Christianity were ful∣ly propagated, and the Light of the Gospel increased among them; and that afterwards it affected none but Persons of vicious Lives and an ill Character. To this Objection Mr. Campbell reply'd, that he knew most (even ingenious) Writers had made that Remark concerning the Second Sight, but beg'd leave to be excused, if he ventured to declare, that it was no better than a vulgar and common Error; and the Reasons were these, which he alledg'd in his own behalf, and to confirm his

Assertion, he told them Men of undoubted Probity, Virtue and Learning, both of their own Religion, (viz. the Roman Catholick) and also of the Reform'd Religion, and in seve∣ral Nations had been affected, and continued all their Lives to be affected, with this Second sighted Power, and that there could be there∣fore no room to fix upon it the odious Cha∣racter of being a sinful and vicious (not to say that some call'd it still worse, a diabolical) Talent. He said he would content himself with making but two Instances, because he believ'd those Two would be enough to give Content to them, his Judges too, in that Case. In his first Instance he told them that they might find somewhat relating to this in Nicolaus Hemingius, who in his Tracts de Su∣perstitionibus Magicis, printed at Copenhagen, Anno 1575, informs the World; that Petrus Palladius, a Bishop of Seelandt, and Professor of Divinity at Copenhagen, could, from a part of his Body affected, foretel from what part of the Heavens Tempests would come, and was seldom deceiv'd. One of the Father's immediately ask'd him if he understood La∣tin?—To this Duncan Campbell reply'd no. Oh! Said the Fryer then, I don't remember that Book was ever translated into English that you mention:—But rejoin'd Duncan Campbell, the Passage I mention'd to you, I have read in an English Book, and Word for Word, according to the best of my Memory,

as I have written it down to you.—In what English Book said the Fryer?—I don't re∣member the Name of the Book, Duncan Camp∣bell answer'd, but very well remember the Passages, and that it was in a Book of Au∣thority, and which bore a Credit and good Re∣pute in the World; and you being Scholars, may, if you please, have recourse to the learn∣ed Original, and I doubt not but you'll find, what I say, to be a Truth.—For the Second Instance, he told them; that, in Spain, there are those they call Saludadores, that have this kind of Gift. There was (continued he in Writing) one of your own Religion, vene∣rable Fathers, and of a religious Order, nay a Fryer too, that had this Gift: He was a noted Dominican, said he, and though I for∣get his Name, you may by writing a Letter to England learn his Name. He was a devout Portuguese belonging to Queen Catherine Dow∣ager's Chappel; and had the Second Sight to a great degree, and was famous and eminent for it. They then ask'd him what was the full Power he had to do by the Second Sight. He answer'd, that as they had intimated, that they had perused some of the skilful Wri∣ters concerning the Second Sight, he did not doubt but they had found (as well as he could tell them) that as to the Extent of Peoples Knowledge in that secret way, it reach'd both present, past, and future Events. They fore∣see Murders, Drownings, Weddings, Burials,

Combats, Manslaughters, &c. of all which there are many Instances to be given. They commonly foresee sad Events a little while before they happen; for Instance, if a Man's fatal End be Hanging, they'll see a Gibbet, or Rope about his Neck; if Beheading, they'll see a Man without a Head; if Drowning, they'll see Water up to his Throat; if Stab∣bing, they'll see a Dagger in his Breast; if un∣expected Death in his Bed, they'll see a wind∣ing Sheet about his Head: They foretel not only Marriages, but of good Children, what kind of Life Men shall lead, and in what Con∣dition they shall die, also Riches, Honours, Preferments, Peace, Plenty, and good Wea∣ther: It's likewise usual with Persons, that have lost any Thing, to go to some of these Men, by whom they are directed, how, with what Persons, and in what Place, they shall find their Goods. It is also to be noted, that these Gifts bear a Latitude, so that some have it in a far more eminent Degree than others; and what I have here written down to you, you need not take as a Truth from me, but as it concern'd me so nearly, I remember the Pas∣sage by heart, and you will find it very near Word for Word, in Dr. Beaumont's Book of familiar Spirits. Ay said the Fryers, but you have a Genius too that attends you as we are inform'd. So, reply'd Duncan Campbell, have all Persons, that have the Second Sight in any eminent Degree; and to prove this I will

bring no less a Witness than King James, who, in his Demonology, Book the Third and Chap∣ter the Second, mentions also a Spirit call'd Brownie, that was wont formerly to haunt divers Houses, without doing any Evil; but doing, as it were, necessary turns up and down the House; he appear'd like a rough Man, nay, some believ'd, that their House was all the Sonsier, as they call'd it, that is, the more lucky, or fortunate, that such Spirits resorted there. With these replies the Fryers began to own they were very well satisfy'd, and ac∣quiese'd in the Account he had given of him∣self, as a very good, true, and honest Account: But they told him they had still a further Ac∣cusation against him, and that was that he practis'd Magick Arts, and that he us'd, as they had been inform'd, unlawful Incanta∣tions. To this he made Answer, that there were two Kinds of Magick, of which, he knew, they, that were Men of learning, could not be ignorant. The Art Magick, which is Wicked and Impious, continued he, is that which is profess'd, and has been profess'd at all Times in the World, by Witches, Magi∣cians, Diviners, Inchanters, and such like no∣torious Profligates, who by having an unna∣tural Commerce with the Devil, do many strange, prodigious, and preternatural Acts a∣bove and beyond all humane Wisdom; and all the Arguments I ever did or ever will de∣duce (continued he) from that black Art, is a

good and a shining Argument: It is this, O Fathers, I draw a Reason from these prodi∣gious Practices of Wizards, Magicians, In∣chanters, &c. and from all the Heathen Ido∣latry and Superstition, to prove, that there is a Deity; for from these Acts of theirs, be∣ing preternatural and above humane Wisdom, we may consequently infer that they proceed from a supernatural and immaterial Cause, such as Demons are. And this is all the Know∣ledge I ever did or ever will draw from that black hellish Art. But (Fathers!) there is another Kind of Art Magick call'd natural Magick, which is directly opposite to theirs, and the Object of which Art is to do spiritual Good to Mankind, as the Object of theirs is to torment them, and induce them to Evil. They afflict People with Torments, and my Art relieves them from the Torments they cause. The publick Profession of these Ma∣gical Arts has (as you know, Fathers, 'tis a common Distinction between black and white Magick,) been tolerated in some of the most famous Universities of Christendom, though afterwards for a very good Reason in Poli∣ticks, making it a publick Study to such a Degree was very wisely retrench'd by a Pro∣hibition. If this therefore be a Fault in your own Opinions, hear my Accusers, but if not you will not only excuse but commend me.

The Fryers were extreamly well pleased with his Defence: But one of them had a

Mind to frighten him a little if he could, and ask'd him what he would say, if he could pro∣duce some Witches lately seiz'd, that would swear he had been frequently at their unlaw∣ful Assemblies, where they were making their waxen Images, and other odd mischievous Inventions in black Magick, to torment Folks; what if I can produce such Evidence against you, wrote the Father to him by way of strengthening the Question, will you not own that we have convicted you then? And when he had wrote the Note he gave it Duncan Campbell, with a Look that seem'd to express his Warmth and Earnestness in the Expostu∣lation. Duncan Campbell took the Paper and read it, and far from being startled, return'd this Answer, with a Smile continuing in his Face, while he wrote it. No said he, Fathers, by your leave, they will only prove me a good Magician by that Oath, and themselves more plainly Witches. They will prove their Love to torment good Folks, and only shew their Hatred to me an innocent Man, but wise enough to torment 'em by hindering 'em from tormenting others. The Fathers were well pleas'd with the Shrewdness of the An∣swer: But Duncan Campbell had a mind to exert his Genius a little farther with the good Fryer, who thought likewise he had put him a very shrew'd Question; so taking up ano∣ther Sheet of Paper; Fathers, said he, shall I entertain you with a Story of what pass'd,

upon this Head, between two religious Fa∣thers (as you all of you are) and a Prince of Germany, in which you will find that mine ought to be reputed a full Answer to the Question, the last learned Father was pleased to propose to me? The Story is somewhat long, but very much to the purpose, and en∣tertaining: I remember it perfectly by heart, and if you will have Patience while I am writing it, I don't doubt but that I shall not only satisfy you, but please you, and oblige you, with the Relation. The Author I found it in quotes it from Fromannus (I think the Man's Name was so, and I am sure my Author calls him a very learned Man) in his Third Book of Magical In∣cantation, and, tho' I don't understand the Language the Original is writ in, yet I date venture to say upon the Credit of my English Author, from whom I got the Story by heart, that you will find me right, when ever you shall be pleased to search.

The Fryers were earnest for the Story and express'd a desire that he would write it down for them to read, which he did in the following Words. N••te; that I have since compared Mr. Duncan Campbell's Ma∣nuscript with the Author's Page out of which he took it, and find it Word for Word the same; which shews how incomparable a Memory this deaf and dumb Gentleman has got, besides his

other extraordinary Qualifications. The Story is this.

"A Prince of Germany invited two reli∣gious Fathers, of eminent Virtue and Learn∣ing, to a Dinner. The Prince, at Table, said to one of them: Father! Think you we do right in hanging Persons, who are accused by Ten or Twelve Witches, to have appear'd at their Meetings or Sab∣baths? I somewhat fear we are imposed on by the Devil, and that it is not a sofe Way to Truth, that we walk in by these Accusations; especially, since many great and learned Men every where begin to cry out against it, and to charge our Consci∣ences with it: Tell me therefore your Opini∣on. To whom the Fathers being somewhat of an eager Spirit said: What should make us doubtful in this Case? Or what should touch our Consciences, being convicted by so many Testimonies? Can we make it a Scruple, whether God will permit inno∣cent Persons should be so traduc'd? There is no Cause for a Judge to stick at such a Number of Accusations, but he may pro∣ceed with Safety. To which when the Prince had reply'd, and much had been said Pro and Con on both Sides about it, and the Father seem'd wholly to carry the Point, the Prince at length concluded the Dispute; saying, I am sorry for you, Fa∣ther, that in a Capital Cause you have con∣demn'd

yourself, and you cannot complain if I commit you to Custody: For no less than Fifteen Witches have deposed, that they have seen you, ay, start not! You your own self, at their Meetings: And to show you that I am not in Jest, I will presently cause the publick Acts to be brought, for you to read them. The Father stood in a Maze, and with a dejected Countenance had nothing here to oppose but Confusion and Silence, for all his learned Eloquence."

As soon as Mr. Campbell had wrote down the Story; the Fathers perused it, and seem∣ed mightily entertain'd with it. It put an end to all further Questions, and the Man, whom they had been trying for a Conjurer, they joined in desiring, upon distinct Pieces of Paper, under their several Hands, to come frequently and visit them, as being not only a harmless and innocent, but an extraordi∣nary well-meaning good and diverting Com∣panion. They treated him for sometime af∣terwards during his Stay, with the Friend∣ship due to a Country-man, with the Civi∣lity that is owing to a Gentleman, and with the Assisiance and Support, which beloag'd to a Person of Merit in Distress. Money they had none themselves it seems to give him, being Menditants, by their own Prosession; but they had Interest enough to get him quite free from being Prisoner; he participated of their Elemosinary Table, had a Cell allow'd him

among them in what they call their Dormi∣tory; he had an odd Coat and a pair of Trow∣zers made out of some of their brown coarse Habits, by the poor unfashionable Taylor or Botcher belonging to the Convent, and at last they found means of recommending him to a Master of a French Vessel, that was ready to set Sail, to give him a cast over the Channel to England; and to provide him with the Ne∣cessaries of Life, till he got to the Port. This French Vessel was luckier than the Dutch one had been before to our dumb Gentleman, it had a quick and prosperous Passage, and ar∣riv'd at Portsmouth; and as soon as he landed there, he having experienc'd the Misfortunes and Casualties, that a Man in his Condition wanting both Speech and hearing was liable to, in Places where he was an utter Stranger to every Body, resolv'd to make no Stay but move on as fast as he could towards London. When he came to Hampton Town, considering the indifferent Figure he made, in those odd kind of Cloaths, which the poor Fryers had equipp'd him with, and that his long Beard and an uncomb'd Wigg added much to the Disguise; he was resolved to put on the best Face, he could, in those aukward Circum∣stances, and stepp'd into the first Barber's Shop he came at to be trimm'd and get his Wigg comb'd and powder'd. This proved a very lucky Thought to him; for as soon as he stepp'd into the first Barber's Shop, who

should prove to be the Master of it, but one Tobit Yeats, who had served him in the same Capacity at London, and was but newly set up in the Trade of a Barber-Surgeon at Hamp∣ton Town, and followed likewise the Profes∣sion of School-master. This Tobit Yeates had shaved him quite, before he knew him in that Disguise; and Mr. Campbell, though he knew him presently, had a mind to try if he should be known himself first: At length the Barber finding him to be a dumb Man by his ordering every thing with Motions of the Hand, and Gestures of the Body, look'd at him very earnestly, remember'd him, and in a great Surprize, called for Pen, Ink and Pa∣per, and begg'd to know how he came to be in that Disguise; whether he was under any Misfortune, and Apprehension of being dis∣cover'd, that made him go in so poor and so clownish a Habit, and tender'd him any Ser∣vices, as far as his little Capacity would reach, and desir'd him to be free, and command him; if he was able to assist him in any thing. These were the most comfortable Words, that Duncan Campbell had read a great while. He took the Pen and Paper in his turn; re∣lated to him his whole Story, gave the poor Barber thanks for his good natured Offer, and said he would make so much use of it, as to be indebted to him for so much Money as would pay the Stage Coach, and bear him in his travelling Expences up to London, from

whence he would speedily return the Favour with Interest. The poor honest Fellow, out of Gratitude to a Master, whose Liberality he had formerly experienc'd, immediately furnish'd Mr. Duncan Campbell with that little Supply, expressing the Gladness of his Heart that it lay in his Power; and the Stage Coach being to set out within but a few Hours, he ran instantly to the Inn to see if he could get him a Place. By good luck there was Room, and but just Room for one more, which pleas'd Duncan Campbell mightily when he was ac∣quainted with it by his true and trusty Ser∣vant the Barber; for he was as impatient to see London again, it seems, as he had been before to quit it. Well, he had his Wish; and when he came to London, he had one Wish more for Fortune to bestow upon him, which appear'd to begin to grow kind again, after her fickle Fit of Cruelty was over; and this Wish was, that he might find his former Lodgings empty, and live in the same House, as he did, when he follow'd his Prosession. This too succeeded according to his Desire, and he was happily fix'd once more to his Heart's Content in his old Residence, with the same People of the House round about him, who bore him all that Respect and Af∣fection (and shew'd all that Readiness and Willingness to serve him on every Occasion and at every turn) which could be expected from Persons, that let Lodgings in Town to

a Gentleman, whom they esteem'd the best Tenant they ever had in their Lives or ever could have.

Immediately the Tidings of the dumb Gen∣tleman's being return'd home from beyond Sea, spread throughout all the Neighbour∣hood, and it was nois'd about from one Nigh∣bourhood to another, till it went through all Ranks and Conditions, and was known as well in a Day or Two's Time, all the Town over, as if he had been some great Man be∣longing to the State, and his Arrival had been notified to the Publick in the Gazette, as a Person of the last Importance. And such a Person he appear'd indeed to be taken for, e∣specially among the fair Sex, who throng'd to his Doors, Croud after Croud, to consult with him, about their future Occurrences in Life.

These curious Tribes of People, were as various in their Persons, Sex, Age, Quality, Profession, Art, Trade, as they were in the Curiosity of their Minds, and the Questions they had intended to propound to this dumb Predictor of strange Events, that lay yet as Embrio's in the Womb of Time, and were not to come, some of them, to a Maturity for Birth, for very many Years after, just as por∣celain Clay is stored up in the Earth by good Artificers, which their Heirs make China of half a Century, and sometimes more than an Age, afterwards.

These Shoals of Customers, who were to fee him well for his Advice as we may sup∣pose, now he stood in need of raising a fresh Stock, were unquestionably, as welcome and acceptable to him, as they appeared too troublesome to him before, when he was in a State of more Wealth and Plenty.

Fortune, that does nothing moderately, seem'd now resolv'd, as she had been ex∣treamly cruel before, to be extreamly kind to him. He had nothing to do from early in the Morning till late at Night, but to read Questions, and resolve them as fast, as much frequented Doctors write their Pre∣scriptions and Recipe's, and like them al∣so to receive Fees as fast. Fortune was in∣deed mightily indulgent to the Wants she had so suddenly reduc'd him to, and reliev'd him as suddenly by these Knots of Curioso's, who brought him a Glut of Money. But one single fair Lady, that was one of his very first Consulters after his Return, and who had receiv'd satisfactory Answers from him in o∣ther Points, before he went abroad; prov'd (so good Fortune would have it) worth all the rest of his Customers together, as nume∣rous as they were, and as I have accordingly represented them.

This Lady was the Relict or Widow of a Gentleman of a good Estate, and of a very good Family, whose Name was Digby, and a handsome Jointure she had out of the E∣state. This Lady, it seems, having been with

him in former Days, and seen him in a more shining Way of Life, (for he had taken a Humour to appear before all his Company in that coarse odd Dress, made out of the Fryer's Habit, and would not be perswaded by the People of the House to put on a Nightgown, till he could provide himself with a new Suit) was so curious, among other Questions, as to ask him, whether he had met with any Misfortunes, and how he came to be in so slovenly and wretched a Habit? Here Mr. Campbell related the whole Story of his Tra∣vels to her, and the Crosses and Disappoint∣ments he had met with abroad. The Tears, he observ'd, would start every now and then into her Eyes, when she came to any doleful Passage, and she appear'd to have a mighty compassionate kind of feeling, when she read of any Hardship more than ordinarily me∣lancholy, that had befallen him. Mr. Camp∣bell, it is certain, had then a very good Pre∣sence, and was a handsome and portly young Man; and, as a great many young Gentle∣men derive the seeming Agreeableness of their Persons from the Taylor and Perruque-ma∣ker, the Shoe-maker and Hosier, so Mr. Camp∣bell's Person on the other Hand gave a good Air and a good Look to the aukward Garb he had on; and I believe, it was from seeing him in this odd Trim (as they call it,) the Ladies first took up the humour of calling him the handsome Sloven: Add to this that

he look'd his Misfortune in the Face with a jolly Countenance, and smiled even while he was penning the Relation of his Calamities: All which are certainly Circumstances that first sooth a generous Mind into a State of Compassion, and afterwards heighten it in the Breast wherein it is conceiv'd. Hence it came that this pretty and good natur'd Widow, Mrs. Digby, when she had express'd her Com∣miseration of him by her Looks, began to take the Pen and express it in very tender Terms: Neither did she think that Expression in Words a sufficient Testimony of the Com∣passion she bore to him; the Generosity of her Mind did lead her to express it in a more substantial manner still, and that was to shew it plainly by a very benevolous Action. She laid a Purse of Twenty Guineas before the Table, and at the same time smiling, point∣ed to the Table, as signifying her desire that he would accept it, and running to the Door drop'd a Curtesy, and skuttled away; and by the same civil Act as she oblig'd him, she put it out of his Power to refuse being so ob∣liged; so that, though the Present was very handsome, the manner of giving it was still handsomer. If being a handsome young Man of Merit in Distress, and bearing his Misfor∣tunes with an equal Mind, are powerful Mo∣tives to excite Compassion in the Mind of a generous Lady, so the Generosity of a young agreeable Widow express'd in so kind and so

benevolous a Way, to a young Gentleman, when he had been tasting nothing but the bitter Draughts of Fortune before, must stir up an Affection in a Mind that had any sense of Gratitude: And truly just such was the Effect that this Lady's Civility had upon Mr. Duncan Campbell. He conceiv'd, from that Moment, a very great Affection for her; and resolv'd to try whether he could gain her, which he had no small Grounds to hope, from the Esteem, which she appear'd to bear to∣wards him already. I remember Mr. Dry∣den makes a very beautiful Observation of the near Alliance there is between the Two Passions of Pity and Love in a Woman's Breast, in one of his Plays. His Words are these: For Pity still fore-runs approaching Love As Light'ning does the Thunder. Mr. Bruyere a most ingenious Member of the French A∣cademy has made another Remark, which comes home to our present purpose. He says, That many Women love their Money better than their Friends; but yet value their Lovers more than their Money. According to the Two Re∣flections of these fine Writers upon the Tem∣pers of the Fair, Mr. Campbell had hopes e∣nough to ground his Courtship upon; and it appeared so in the End by his proving Suc∣cessful: She from being a very liberal and friendly Client, became at last a most Affe∣ctionate Wife. He then began to be a House∣keeper, and accordingly took a little neat one,

and very commodious for his Profession, in Monmouth Court. Here I must take leave to make this Observation; That, if Mr. Campbell inherited the Talents of his second∣sighted Mother, he seem'd likewise to be an Heir to his Father Mr. Archibald Campbell, both in his strange and accidental Sufferings by Sea, and likewise in his being reliev'd from them, after as accidental and strange a man∣ner, by an unexpected Marriage, just like his Father's. And here we return again to take a new Survey of him in the course of his publick Practice as a Predictor. The Ac∣counts I shall give of his Actions here, will be very various in their Nature from any I have yet presented to the Reader; they are more mysterious in themselves, and yet I shall en∣deavour to make the manner of his operating in this kind as plain as (I think) I have the foregoing ones, and then I flatter my self they must afford a fresh Entertainment for every Reader, that has any curiosity and a good taste for things of so extraordi∣nary a Kind. For what I have all along pro∣pounded to myself from the beginning, and in the progress to the end of this History, is, to interweave entertaining and surprising Narratives of what Mr. Campbell has done, with curious and instructive Enquiries into the nature of those Actions, for which he has rendred himself so singularly famous. It was not therefore suitable to my purpose, to clog

the Reader with numerous Adventures al∣most all of the same Kind, but out of a vast number of them to single some few of those that were most remarkable, and that were Mysteries, but Mysteries of very different sorts. I leave that Method of swelling distorted and commented Trifles into Volumes, to the writers of Fable and Romance; if I was to tell his Adventures with regard, for Exam∣ple, to Women that came to consult him, I might perhaps have not only written the Stories of eleven thousand Virgins that died Maids, but have had Relations to give of as many marry'd Women and Widows, and the Work would have been endless. All that I shall do therefore is to pick out one parti∣cular each of a different Kind, that there may be variety in the Entertainment. Upon Ap∣plication to this Dumb Man, one is told in the middle of her Health, that she shall die at such a time; another, that she shall sicken, and upon the moment of her recovery, have a Suiter and a Husband; a Third, who is a celebrated Beauty with a multitude of Ad∣mirers round about her, that she shall never become a Wife; a Fourth that is marry'd, when she shall get rid of an uneasy Husband; a Fifth that hath lost her Goods, who stole them, where and when they shall be resto∣red; a Sixth, that is a Merchant, when he shall be Undone, and how and when he shall recover his Losses, and be as great on

the Exchange as ever; a seventh, that is a Gamester, which will be his winning and which his losing Hour; an eighth, how he shall be involv'd in a Law-suit, and whether the Suit will have an adverse or a prosperous Issue; a ninth, that is a Woman, with choice of Lovers, which she shall be most happy with for Life; and so on to many others, where every Prediction is perfectly new and surprizing, and differs from the o∣ther in almost every Circumstance. When a Man has so extensive a Genius as this at foretelling the future Occurrences of Life, one Narrative of a sort is enough in Con∣science to present the Reader with, and se∣veral of each kind would not methinks be entertaining, but tiresome; for he that can do one thing in these kinds by the power of Prediction, can do ten thousand; and those who are obstinate in extenuating his Talents, and calling his Capacity in question, and that will not be convinc'd by one In∣stance of his Judgment, would not own the conviction if ten thousand Instances were given them. The best Passages I can recom∣mend to their Perusal, are those, where Per∣sons, who came purposely to banter him under the colour of consulting him, and cover'd over their sly Intentions with bor∣row'd Disguises, and came in Masquerades, found all the Jest turn'd upon themselves in the End, which they meant to our famous

Predictor, and had the discouragement of seeing their most conceal'd and deepest laid Plots discovered, and all their most witty Fetches and wily Contrivances defeated, till they were compelled universally to acknow∣ledge, that endeavouring to impose upon the Judgment of our Seer, by any hidden Artifice and Cunning whatsoever, was effec∣tually imposing upon their own. His unu∣sual Talent in this kind was so openly known, and so generally confess'd, that his Know∣ledge was celebrated in some of the most witty Weekly Papers that ever appear'd in Publick. Isaac Bickerstaff, who diverted all the Beaumond for a long space of time with his Lucubrations, takes occasion in several of his Papers, to applaud the Speculations of this dumb Gentleman in an admirable vein of Pleasantry and Humour, peculiar to the Writer, and to the Subject he writ upon. And when that bright Author, who join'd the uttermost Facetiousness with the most solid Improvements of Morality and Learn∣ing in his Works, laid aside the Title of a Tatler, and assumed the Name of a Specta∣tor and Censor of Men's Actions, he still every now and then thought our Duncan Campbell a Subject worthy enough to em∣ploy his farther Considerations upon. I must take notice of one Letter sent concerning him to the Spectator, in the Year, 1712, which was at a time when a Lady wanted

him, after he had remov'd from Monmouth Street to Drury Lane.

Mr. SPECTATOR,

ABout two Years ago I was called upon by the younger part of a Country Family, by my Mother's side related to me, to visit Mr. Campbell the dumb Man; for they told me that was chiefly what brought them to Town, having heard Wonders of him in Essex. I, who always wanted Faith in such Matters, was not easily prevailed on to go; but lest they should take it ill, I went with them, when, to my own surprize, Mr. Campbell related all their past Life; (in short, had he not been prevented, such a Discovery would have come out, as would have ruin'd their next Design of coming to Town, viz. buying Wedding Cloaths.) Our Names—tho' he never heard of us before, and we endeavoured to conceal, were as familiar to him as to ourselves. To be sure, Mr. Spectator, he is a very learned and wise Man. Being impatient to know my For∣tune, having paid my Respects in a Family Jacobus, he told me (after his manner) among several other things, that in a Year and nine Months I should fall ill of a new Fever, be given over by my Physici∣ans, but should with much difficulty re∣cover:

That the first time I took the Air afterwards, I should be address'd to by a young Gentleman of a plentiful Fortune, good Sense, and a generous Spirit. Mr. Spectator, he is the purest Man in the World, for all he said is come to pass, and I am the happiest She in Kent. I have been in Quest of Mr. Campbell these three Months, and cannot find him out: Now hearing you are a dumb Man too, I thought you might correspond and be a∣ble to tell me something; for I think my self highly obliged to make his Fortune, as he has mine. 'Tis very possible your Worship, who has Spies all over this Town, can inform me how to send to him: If you can, I beseech you be as speedy as pos∣sible, and you will highly oblige your con∣stant Reader and Admirer,

Dulcibella Thankley.

The SPECTATOR'S Answer.

ORDERED, That the Inspector I em∣ploy about Wonders, enquire at the Golden-Lion opposite to the Half-Moon Tavern in Drury-lane into the Merit of this silent Sage, and report accordingly.—Vide the 7th Volume of Spectators No. 474. being on Wednesday September the 3d. 1712.

But now let us come to those Passages of his Life the most surprizing of all, during the time that he enjoy'd this Reputation, and when he prov'd that he deserved the Fame he enjoy'd. Let us take a Survey of him while he is wonderfully curing Persons la∣bouring under the misfortune of Witchcraft, of which the following Story will be an emi∣ment Instance, and likewise clear up how he came by his Reputation in Essex, as menti∣oned in the above-mentioned Letter to the Spectator.

In the Year 1709, Susanna Johnson, Daughter to one Captain Johnson, who liv'd at a place adjacent to Rumford in Essex, going one Morning to that Town to buy Butter at the Market, was met there by an old miserable-looking Woman, just as she had taken some of her Change of the Mar∣ketwoman

in Copper, and this old Woman rather demanded than begg'd the Gentle∣woman to give her a Penny. Mrs. Johnson reputing her to be one of those hateful People that are call'd sturdy Beggars, refused it her, as thinking it to be no act of Charity, and that it would be rather gratifying and indul∣ging her Impudence, than supplying or sa∣tisfying her Indigence. Upon the refusal, the old Hag with a Face more wrinkl'd still, if possible, by Anger, than it was by Age, took upon her to storm at young Mrs. John∣son very loudly, and to threaten and me∣nace her: But when she found her common Threats and Menaces were of no avail, she swore she would be reveng'd of the young Creature in so signal a manner, that she should repent the Denial of that Penny from her Heart before she got home, and that it should cost her many Pounds to get rid of the Consequences of that Denial and her Anger. The poor innocent Girl despised these last words likewise, and getting up on Horseback, return'd Homewards; But just as she got about half way her Horse stop'd, and no means that she could use would make him advance one single step; but she staid a while to see if that would humour him to go on. At last the Beast began to grow unruly, and snorted and trembled as if he had seen or smelt something that frighted him, and so fell a kicking desperately till he threw

the Girl from the Saddle, not being able to cling to it any longer, tho' a pretty good Horsewoman of her Years; so much were the Horse's Motions and Plungings more than ordinarily violent.

As Providence would have it, she got not much harm by the Fall, receiving only a little Bruise in the right Shoulder; but she was dreadfully frighted. This Fear added Wings to her Feet, and brought her home as speedily of herself as she usually came on Horseback. She immediately, without any other sign of Illness than the pallid Colour with which Fear had disorder'd the Com∣plexion of her Face, alarm'd all the Family at home with the Story, took her Bed up∣on it, complain'd of inward Rackings of the Belly, and was never at case unless she lay doubled up together her Head to her Knees, and her Heels to her Rump, just like a Fi∣gure of 8. She could not be a single Mo∣ment out of that Posture without shrieking out with the violence of anxious Torments and racking Pains.

In this condition of Misery, amidst this a∣gony of Suffering, and in this double Po∣sture, was the poor wretched young Gentle∣woman brought to Town; Physicians were consulted about her, but in vain; she was carry'd to different Hospitals for assistance, but their Endeavours likewise prov'd ineffec∣tual: At last she was conducted to the Col∣lege

of Physicians; and even the collective Wisdom of the greatest Sages and Adepts in the Science of Physick was pos'd to give her any Prescription that would do her service, and relieve her from the inexplicable Ma∣lady she labour'd under. The poor incurable Creature was one constant Subject of her com∣plaining Mother's Discourse in every Company she came into. It hapned at last, and very pro∣videntially truly, that the Mother was thus condoling the Misfortune of her Child among five or six Ladies, and telling them among other things, that by the most skilful Persons she was look'd upon to be bewitch'd, and that 'twas not within the power of Physick to compass her Recovery: They all having been acquainted with our Mr. Duncan Campbell, unanimously advised her to carry her Daugh∣ter to his House and consult with him a∣bout her. The Mother was overjoy'd at these tidings, and purposed to let no time slip where her Child's Health was so deeply con∣cerned. She got the Ladies to go with her and her Child, to be Eye-witnesses of so ex∣traordinary a piece of Practice, and so emi∣nent a trial of Skill.

As soon as this dismal Object was brought into his Room, Mr. Duncan Campbell lifted up her Head and look'd earnestly in her Face, and in less than a Minute's time signify'd to the Company, that she was not only be∣witch'd, but in as dreadful a Condition al∣most

as the Man that had a Legion of Fiends within him.

At the reading of these words the unhap∣py Creature rais'd up her Head, turn'd her Eyes upwards, and a Smile (a thing she had been a stranger to for many Months) overspread her whole Face, and such a kind of Colour as is the flushing of Joy and Gladness, and with an innocent tone of Voice she said, she now had a firm belief she should shortly be deliver'd. The Mother and the rest of the Company were all in Tears, but Mr. Camp∣bell wrote to them that they should be of good Heart, be easy and quiet for a few Mo∣ments, and they should be convinc'd that it was Witchcraft, but happily convinc'd by see∣ing her so suddenly well again. This brought the Company into pretty good Temper; and a little after, Mr. Campbell desir'd she might be led up Stairs into his Chamber and left there alone with him for a little while; this occasioned some small Female Specula∣tion, and as much Mirth as their late Sor∣row, alleviated with the hopes of her Cure, would permit.

This you may be sure was but a snatch of Mirth, just as the nature of the thing would allow of; and all sorts of Waggery being laid instantly aside, and remov'd almost as soon as conceiv'd, the poor young thing was carry'd in that double Posture up Stairs. She had not been much above half an Hour there,

when by the help only of Mr. Campbell's Arm she was led down Stairs, and descended into that Room full of Company as a Miracle appearing in a Machine from above; she was led backward and forward in the Room, while all gaz'd at her for a while with joyful Asto∣nishment, for no Arrow was ever more strait than she. Mr. Campbell then prevail'd with her to drink a glass of Wine, and immedi∣ately after she evacuated Wind, which she had not done for some Months before, and found herself still more amended and easy: And then the Mother making Mr. Campbell some small Acknowledgment at that time, with the promise of more, and her Daugh∣ter giving Thanks, and all the Company com∣mending his Skill, took their Leaves and de∣parted with great demonstrations of Joy. I shall here, to cut the Story short, signify, that she came frequently afterwards to make her Testimonials of Gratitude to him, and con∣tinues to enjoy her Health to this very Day at Greenwich, where she now lives, and will at any time, if call'd upon, make Oath of the Truth of this little History, as she told me herself with her own Mouth.

The next thing therefore it behoves me to do in this Chapter is, to give some satisfactory account of Magick, by which such seeming mysterious Cures and Operations are brought about.

This Task I would perform in the most perspicuous and most convincing manner I can; for Magick I know is held to be a very hard and difficult Study by those Learned, and universally unlawful and diabolical by those Unlearned, who believe there is such a Science attainable by Human Genius. On the other hand, by some Learned Men, who believe there is no such Science, it is repre∣sented as an inconsistent System of Supersti∣tions and Chimera's; and again laugh'd at as such by the Unlearned, who are of an incre∣dulous Temper: What I would therefore undertake to do in this place, is to shew the Learned Men, who believe there is such an Art, that the attainment to a tolerable Know∣ledge of the manner how magical Practices may be brought about, is no such difficult Matter as they have represented it to them∣selves; and by doing this, I shall make the System of it so plain, that while the Learn∣ed approve of it, the Unlearned too, who are not of an unbelieving Kind, may under∣stand clearly what I say; and the Learned Men who have rejected this Science as chi∣merical, may be clearly convinced it is real; and then there is nothing left but obstinate unbelieving Ignorance, which I shall not here pretend by Arguments to lead into Sense, but leave it to the work of Time. In fine, I will endeavour to induce Men of Sense to say, that, what has been accounted mysteri∣ous,

is deliver'd in a plain, easy, and convin∣cing manner, and to own that they approve, while Men of the lower Class of Under∣standing, shall confess and acknowledge that they themselves understand it, and that what has hitherto been represented as arduous and difficult to a great Genius, is adapted and ren∣der'd not only clear, but familiar to Persons of midling Talents. In this Work therefore I shall follow the strictest Order I can (which of all things render a Discourse upon any Subject the most clear;) and that it may be plain to the commonest Capacity, I will first set down what Order I intend to follow.

First, I will speak of Magick in general.

Secondly, Of Magick under its several Di∣visions and Subdivisions.

Thirdly, Concerning the Object of Art, as it is Good or Bad.

Fourthly, Of the Persons exercising that Art in either Capacity of Good or Bad, and by what means they become capacitated to exercise it.

In the Fifth place, I shall come to the several Objections against the Art of Magick, and the Refutation of those Objections.

The first Objection shall be against the Ex∣istence of good and bad Spirits. The Refu∣tation of which will consist in my proving the Existences of Spirits both Good and Bad, by Reason, and by Experience.

The second Objection that will be brought, is to contain an Allegation that there are no such Persons as Witches now, and an Ar∣gument to support that Allegation, drawn from the Incapacity and Impossibility of any thing's making (while itself is incarnate) a Contract with a Spirit. This Objection will be answer'd by proving the reality of Wit∣ches from almost Universal Experience, and by explaining rationally the manner how the Devils hold Commerce with Witches; which Explication is back'd and authoriz'd by the Opinion of the most Eminent Divines and the most Learned Physicians.

From hence, Sixthly and lastly, We shall conclude on the side of the good Magick, that as there are Witches on the one hand that may afflict and torment Persons with Daemons, so on the other hand there are lawful and good Magicians that may cast out Daemons from People that are possess'd with them.

And First as to Magick in general; Ma∣gick consists in the Spirit by Faith, for Faith is that MAGNET of the Magicians by which they draw Spirits to them, and by which Spirits they do great things, that ap∣pear like Miracles.

Secondly, Magick is divided into three sorts, viz. Divine, Natural, and Diabolical. And Natural Magick is again sub-divided in∣to two kinds, Simple and Compound: And Natural Compound Magick is again likewise

divided into two Kinds, viz. Natural-di∣vine Magick, and Natural-diabolical Magick. Now, to give the Reader a clear, and a distinct Notion of each several Species of Magick here mentioned, I set down the following De∣finitions.—Divine Magick is a Celestial Sci∣ence, in which all Operations, that are won∣derfully brought about, are performed by the Spirit of God.—Natural Magick is a Science, in which all the mysterious Acts that are wrought, are compass'd by Natural Spirits.—But as this Natural Magick may be exercised about things either in a manner indifferent in themselves, or mere morally Good, and then it is mere natural Magick; or else about things Theologically good, and transcendently bad; and then it is not mere∣ly and Natural Magick, but Mix'd and Com∣pound. If Natural Magick be exercised a∣bout the most holy Operations, it is then mix'd with the Divine, and may then be cal∣led, not improperly, Natural-divine Magick. But if Natural Magick troubles itself about compassing the wickedest Practices, then is it promiscuous with the Demoniacal, and may not improperly be called Natural dia∣bolical Magick.

Thirdly, The Object of this Art is doing Wonders out of the ordinary appearing course of Nature, which tend either to great good or bad, by the help and Mediation of Spirits good and bad.

Fourthly, As to the Persons exercising that Art in either way, whether good or bad, and by what Means they become capaci∣tated to act it, the Notion of this may be easily deduced from the Notions of the Art itself, as considered above in its each diffe∣rent Species; for as all Magick consists in a Spirit, every Magician acts by a Spirit.

Divine Magicians that are of God are spoke of in the sacred Book, and therefore I shall not mention the Passages here, but pass them over (as ought in a Book like this) with a profound and reverential Silence, as well as the other Passages, which speak of Natural and Daemoniacal Magicians; and in all I shall speak of them in this Place, I shall only speak of them with Regard to humane Rea∣son and Experience, and conclude this Head with saying, that Natural Magicians work all Things by the Natural Spirits of the Ele∣ments; but that Witches and Daemoniacal Magicians, as Jannes and Jambers in Aegypt were, work their magical Performances by the Spirit of Daemons, and 'tis by the Means of these different Spirits that these diffe∣rent Magicians perform their different Ope∣rations.

These Things thus distinctly settled and ex∣plained, 'tis now we must come and ground the Dispute, between those who believe there are no such Things as Magicians of any Kind,

and those who assert there are of all the Kinds above specify'd.

Those who contend there are, have re∣course to Experience, and relate many well∣witness'd Narratives, to prove, that there have been in all Times, and that there are still Magicians of all these Kinds: But those, who contend that there are no such Persons, will give no ear to what the others call plain Ex∣perience; they call the Stories (let whatever Witnesses appear to justify them) either fa∣bulous Legends invented by the Authors, or else Tricks of intellectual Logerdemain im∣posed by the Actors, upon the Relators of those Actions. Since therefore (they say) tho' the Believers in Magick bragg of Expe∣rience never so much, it may be but a fal∣lible Experience; they reasonably desire to know, whether these Gentlemen that stand for Magick can answer the Objections which they propose, to prove, that the Practice of Magick, according to the System laid down, is inconsistent with Reason, before they will yield their Assent. Let the Stories be never so numerous, appear neverso credible, these un∣believing Gentlemen desire to be try'd by Rea∣son, and aver till that Reason is given; they will not be convinc'd by the Number of Sto∣ries, because, tho' numerous, they are Stories still, neither will they believe them because they appear credible; because seeming so is

not being so, and Appearances, tho' never so fair, when they contradict Reason, are not to be swallowed down with an implicit Faith as so many Realities. And thus far, no doubt, the Gentlemen, who are on the unbelieving Side, are very much in the right on't. The learned Gentlemen on the other hand, who are persuaded of this mighty mysterious Pow∣er, being lodged in the Hands of Magicians, answer, that they will take upon them to re∣fute the most subtle Objections brought by the learned Unbelievers, and to reconcile the Practicability of magical Mysteries by the Ca∣pacity of Men, who study that Art, to right Rules and Laws of Reasoning, and to shew, that some Stories (tho' never so prodigi∣ous) which are told of Magicians, demand the Belief of wise Men on two Accounts; because as Experience backs Reason on the one hand, Reason backs Experience on the other, and so the Issue of the whole Argu∣ment (whether there are Magicians or not) is thrown upon both Experience and Reason. These Arguments on each side, I shall draw up fairly pro and con; for I don't pretend to be the Inventor of them my self, they belong to other Authors many Years ago; be it enough for me to boast of, if I can draw them up in a better and closer Form together, than they have yet appeared in: In that I take upon my self a very great Task; I erect my self as it were into a kind of a Judge; I will sum up the

Evidences on both sides, and I shall, where∣ever I see Occasion, intimate which side of the Argument bears the most Weight with me; but when I have enforced my Opinion as far as I think needful, my Readers like a Jury are still at Liberty to bring in their Ver∣dict, just as they themselves shall see fit; and this naturally leads me, where I promised to come to in the fifth Part of this Discourse, to the several Objections against the Power of Art Magick, and the Refutation of those Objections.

The first Objections being against the Existence of Spirits, and the Refutations thereof.

THE first Objection, which they who reject Magick make use of, is, deny∣ing that there are any such Things as Spirits about which, since those, who defend the Art, say it intirely exerciseth itself, the Ob∣jectors contend, that if they can make out that there are no such Beings as Spirits, all Pretensions to the Art must be intirely ground∣less, and for the future exploded.

To make this Part out, that there are no Spirits, the first Man they produce on their Side is undoubtedly one of very great Cre∣dit and Authority, inasmuch as he has justly born for many Centuries the Title of a

Prince of Philosophers. They say, that Aristo∣tle in his Book de Mundo, reasons thus against the Existence of Spirits, viz. That since God can do all Things of himself, he doth not stand in Need of ministring Angels and Dae∣mons. A Multitude of Servants shewing the Weakness of a Prince.

The Gentlemen, who defend, the Science make this Reply, they allow the Credit and Authority of Aristotle as much as the Ob∣jectors: But as the Objectors themselves, de∣ny all the Authorities for the Spirits, and de∣sire that Reason may be the only Ground they go upon; so the Refuters, on their Parts, desire, that Aristotle's ipse dixit may not be absolutely pass'd upon them for Argument, but that his Words may be brought to the same Touchstone of Reason, and proved if they are Standard. If this Argument, say they, will hold good, Aristotle should not suppose Intelligencies moving the Caelestial Spheres; for God sufficeth to move all with∣out ministring Spirits; nor would there be Need of a Sun in the World, for God can enlighten all Things by himself, and so all second Causes were to be taken away; there∣fore there are Angels and ministring Spirits in the World, for the Majesty of God, not for his Want of them, and for Order, not for his Omnipotency. And here, if the Ob∣jectors return and say, who told you that there are Spirits? Is not yours a precarious

Hypothesis? Mayn't we have leave to recri∣minate in this Place? Pray, who told Aristo∣tle that there were Intelligencies that moved the Caelestial Spheres? Is not this Hypothesis as precarious as any Man may pretend that of Spirits to be? And we believe there are few Philosophers at present, who agree with Aristotle in that Opinion; and we dare pro∣nounce this to be ours, that Aristotle took his Intelligencies from the Hebrews, who went according to the same whimsical, tho' pretty Notion, which first gave Rise to the Fiction of the Nine Muses: But more than all this, it is a very great Doubt among learned Men, whe∣ther this Book de Mundo be Aristotle's or no.

The next Thing the Objectors bring a∣gainst the Existence of Spirits, is, that it is Nonsense for Men to say that there are such Beings of which it is impossible for a Man to have any Notion, and they insist up∣on it that it is impossible for any Man to form an Idea of a spiritual Substance. As to this part, the Defendants rejoin, that they think our late most judicious Mr. Lock, in his cla∣borate and finish'd Essay on humane Under∣standing, has fairly made out, that Men have as clear a Notion of a spiritual Substance as they have of any corporeal Substance, Matter, or Body; and that there is as much Reason for admitting the Existence of the one, as of the other; for that if they admit the latter, it is but Humour in them to deny the former. It

is in Book the 2d, Chap. 29. where he rea∣sons thus:

"If a Man will examine himself, concerning his Notion of pure Substance in general, he will find he has no other Idea of it, but only a Supposition of he knows not what Support of such Quality which are ca∣pable of producing simple Ideas in us, which Qualities are commonly called Accidents. Thus if we talk or think of any particular sort of corporeal Substance, as Horse, Stone, &c. tho' the Idea we have of either of them be but the Complication or Collection of those several simple Ideas, or sensible Quali∣ties, which we use to find united in the Thing call'd Horse or Stone; yet because we can∣not conceive how they should subsist alone not one in another, we suppose them to ex∣ist in and be supported by some common Sub∣ject, which Support we denote by the Name of Substance, tho' it be certain we have no clear or distinct Idea of that Thing we sup∣pose a Support. The same happens concern∣ing the Operations of our Mind, viz. Think∣ing, Reasoning, and Fearing, &c. which we concluding not to subsist of themselves, and not apprehending how they can belong to Body; we are apt to think these the Ac∣tions of some Substance which we call Spirit: Whereby it's evident, that having no other Notion of Matter, but something, wherein those many sensible Qualities, which affect our Senses, do subsist, by supposing a Substance,

wherein Thinking, Knowing, Doubting, and a Power of Moving, &c. do subsist, we have as clear a Notion of the Nature or Substance of Spirit, as we have of Body; the one being snpposed to be (without knowing what is the Substratum to those simple Ideas, which we have from without, and the other supposed (with a like Ignorance of what it is) to be the Substratum of these Operations which we experiment in ourselves within). 'Tis plain then, that the Idea of corporeal Substance in Matter, is as remote from our Concep∣tions and Apprehensions as that of spiritual Substance, and therefore from our not having any Notion of the Substance of Spirit, we can no more conclude its not Existence, than we can for the same Reason deny the Existence of Body; it being as rational to affirm there is no Body, because we cannot know its Es∣sence, as it's called, or have the Idea of the Substance of Matter, as to say, there is no Spirit, because we know not its Essence, or have no Idea of a spiritual Substance."

Mr. Lock also comparing our Idea of Spirit with our Idea of Body, thinks there may seem ra∣ther less Obscurity in the former than the latter. Our Idea of Body, he takes to be an extended solid Substance, capable of com∣municating Motion by Impulse; and our Idea of Soul is a Substance that thinks, and has a Power of exciting Motion in Body by Will or Thought. Now, some perhaps will say,

they comprehend a thinking Thing which perhaps is true; but, he says, if they consider it well, they can no more comprehend an ex∣tended Thing; and if they say, they know not what it is thinks in them, they mean they know not what the Substance is of that thinking Thing; no more, says he, do they know what the Substance is of that solid Thing; and if they say, they know not how they think, he says, neither do they know how they are extended, how the solid Parts are united, or where to make Extension, &c.

The learned Monsieur le Clerc, who gene∣rally knows how far humane Reason can bear, argues consonantly to what is before deliver'd by Mr. Lock, in his Coronis added to the end of the fourth Volume of his Philosophi∣cal Works, in the third Edition of them, where he writes as followeth.

When we contemplate the corporeal Na∣ture, we can see nothing in it but Extension. Divisibility, Solidity, Mobility, and various Determinations of Quantity, or Figures; which being so, it were a rash Thing, and contrary to the Laws of right Reasoning, to affirm o∣ther Things of Bodies; and consequently from mere Body, nothing can be deduced by us, which is not joined in a necessary Con∣nexion with the said Properties: Therefore those, who have thought the Properties of perceiving by Sense, of Understanding, Will∣ing,

Imagining, Remembring, and others the like, which have no Affinity with corporeal Things to have risen from the Body, have greatly transgressed in the Method of right Reasoning and Philosophising, which hath been done by Epicurus, and those, who have thought as he did, having affirmed our Minds to be composed of corporeal Atoms: But whence shall we say, they have had their Rise? truly, they do not owe their Rise to Matter which is wholly destitute of Sense and Thought, nor are they spontaneously sprung up from nothing, it being an ontological Maxim of most evident Truth, that nothing springs from nothing.

Having thus given the Reader the first Ob∣jections made against the Existence of Spirits, and the Refutations thereof, I must now frank∣ly own on which side my Opinion leans, and for my Part, it seems manifest to me that there are two Beings; we conceive very plainly and distinctly, viz. Body and Spirit, and that it would be as absurd and ridiculous to deny the Existence of the one, as of the other: And really, if the Refuters have got the better in their Way of Reasoning, they have still a much greater Advantage over the Objectors, when they come to back these Reasons with fresh Arguments drawn from Experience. Of this, there having been many undoubted Narratives given in the foregoing

Pages, concerning the Apparitions of Spirits, I shall refer the Reader back again to them, and only subjoin here one or two Instances, which may, if required, be prov'd upon Oath, of Spirits seen by two Persons of our Duncan Campbell's own Acquaintance. In the Year 1711, one Mrs. Stephens, and her Daughter, were together with Mr. Campbell, at the House of Mr. Ramell's, a very great and noted Weaver at Haggerstone, where the rainy Weather detained them till late at Night. Just after the Clock struck Twelve, they all of them went to the Door to see if the Rain had ceased, being extremely desirous to get home. As soon as ever they had open'd the Door and were all got together, their appear'd before them a Thing all in White, the Face seem'd of a dismal pallid Hue, but the Eyes thereof fiery and flaming like Beacons, and of a saweer Size. It made its Approaches to them, till it came up within the Space of about three Yards of them, there it fixt and stood like a Figure agaze, for some Mi∣nutes; and they all stood likewise stiff like the Figure, frozen with Fear, Motionless, and Speechless: When all of a sudden it vanish'd from their Eyes; and that Apparition to the Sight was succeeded by a Noise, or the Ap∣pearance of a Noise, like that, which is occa∣sioned by the Fighting of twenty mastiff Dogs.

Not long after, Mrs. Anne Stephens, who lived in Spittlefields, a Woman well known by her great Dealings with Mercers upon Ludgate-Hill, sitting in her House alone, and musing upon Business, happened by Ac∣cident to look behind her, and saw a dead Corps, to her thinking, lie extended upon the Floor, just as a dead Corps should be, ex∣cepting that the Foot of one Leg was fix'd on the Ground as it is in a Bed, when one lies with one Knee up; she look'd at it a long while, and by degrees at last stole her Eyes from so unpleasing and unexpected an Ob∣ject. However a strange kind of a Curiosi∣ty overcame her Fears, and she ventured a second Time to turn her Head that Way, and saw it, as before, fix'd for a considerable time longer, but durst not stir from her Seat; she again withdrew her Eyes from the horri∣ble and melancholy Spectacle, and resum'd the Courage, after a little Reflection, of view∣ing it again, and resolving to ascertain her∣self if the Vision was real, by getting up from her Seat and going to it, but upon this third Retrospection she found it vanish'd. This Relation she writ down to Mr. Duncan Campbell, and has told before Mrs. Ramell, her own Sister, and many other very credita∣ble Persons. Now as to these Arguments from Experience, I shall also deliver my Opi∣nion; I dispute not but that learned Men, who have obstinate Prepossessions, may pro∣duce

plausible Arguments, why all Things should be thought to be done by Imposture which seem strange to them, and interfere with their Belief; and truly thus far their Humour may be indulged, that if only one Person relates a very strange and surprising Story, a Man may be more apt to think it is possi∣ble for that Person to lie, than that so strange a Relation should be true; but if a considera∣ble Number of Persons of several Countries, several Religions, several Professions, several Ages, and those Persons look'd upon to be of as great Sagacity as any the Country af∣ford, agree in Relations of the same Kind, tho' very strange, and are ready to vouch the Truth of them upon Oath after having well consider'd Circumstances; I think it a Vio∣lation of the Law of Nature to reject all these Relations as fabulous, merely upon a self-presuming Conceit, unless a Man can fair∣ly shew the Things to be impossible, or can demonstrate wherein those Persons were im∣posed on; for from hence, I form the follow∣ing conclusive Argument. What is possible ac∣cording to Reason, grows probable according to Belief, where the Possibility is attested to have reduc'd itself into Action by Persons of known Credit and Integrity. Now, not on∣ly the Possibility of the Existence of Spirits, but the actual Existence thereof is proved a∣bove by logical Demonstration; therefore are we to believe both by the Course of logical

Reason, and moral Faith, that those Existen∣cies have appeared to Men of Credit, who have attested the Reality thereof upon Oath.

Second Objection against the Existence of Witches.

THESE Objectors go on to say, that provided they should allow there is an Existence of Spirits, yet that would be still no Argument how Magick should subsist, be∣cause they deny that it is impossible for a Man in his Body to have a Commerce, much less make a Contract with Spirits; but here a∣gain the Refuters alledge, they have both Experience and Reason on their Sides. As a joint Argument of Reason and Experience, they tell you, that the numerous Witches which have in all Countries been arraigned and condemned upon this Occasion, are evident Testimonies of this Commerce, and Contract being held and made with Spirits. They pre∣tend to say, that these Objectors call not their, the Refuters, Judgment so much in Question, who contend that there is a magick Art, as they call in Question the Judgment of all the wisest legislative Powers in Christendom,

who have universally agreed in enacting penal Laws against such capital Offenders.

But here the Objectors return and say, that it being impossible for us to shew the man∣ner how such a Contract should be made, we can never, but without Reason, believe a Thing to be, of which we can form no per∣fect Idea. The Refuters, on the other hand, reply with the learned Father le Brune; it's manifest, that we can see but two sorts of Beings; Spirits and Bodies, and that since we can reason but according to our own Ideas, we ought to ascribe to Spirits what cannot be produced by Bodies. Indeed, the Author of the Republick of Learning, in the Month of August, Anno 1686, has given us a rough Draft for writing a good Tract of Witchcraft, which he looks upon as a Desideratum. Where among other Things he writes thus; Since this Age is the true Time of Systems, one should be contriv'd concerning the Commerce that may be betwixt Daemons and Men.

On this Passage, Father le Brune writes thus.

"Doubtless here the Author complies with the Language of a great many Persons, who, for want of Attention and Light, would, have us put all Religion in Systems. What∣ever Regard I ought to have for many of those Persons, I must not be afraid to say, that there is no System to be made of those Truths, which we ought to learn distinctly by Faith, because we must advance nothing

here, but what we receive from the Oracle. We must make a System to explain the Ef∣fects of the Loadstone, the Ebbing and Flow∣ing of the Sea, the Motion of the Planets; for that the Cause of these Effects is not evi∣dently signified to us, and many may be con∣ceived by us; and to determine us, we have need of a great number of Observations, which, by an exact Induction, may lead us to a Cause that may satisfie all the Phoenomena. It's not the same in the Truths of Religion, we come not at them by groping, it were to be wish'd Men spoke not of them, but after a decisive and infallible Authority. It's thus we should speak of the Power of Dae∣mons, and of the Commerce they have with Men; it's of Faith, that they have Power, and that they attack Men, and try to seduce them divers Ways. It is true indeed, they are sometimes permitted to have it over the Just, tho' they have it not ordinarily, but over those, that want Faith, or Fear, not to partake of their Works; and that to the last particu∣larly, the disorder'd Intelligencies try to make exactly succeed what they wish; inspiring them to have Recourse to certain Practises by which those seducing Spirits enter into Com∣merce with Men."

Thus far Father le Brune. But still these Objectors demand to know, by what Means this Commerce may be held be∣tween Daemons and Men, and urge us to de∣scribe the Manner; or pretend that they have

still reason to refuse coming into the Belief of a Thing, which we would impose upon them, tho' wholly ignorant of it ourselves: To that, the Refuters answer thus, That both Christian Divines, and Physicians agree, (as to the manner how, which they are so cu∣rious in enquiring after,) that Daemons stir up Raptures and Extasies in Men, binding or loosing the exterior Senses, and that either by stopping the Pores of the Brain, so that the Spirits cannot pass forth, (as it's done natu∣rally by Sleep) or by recalling the sensitive Spirits, from the outward Senses to the in∣ward Organs, which he there retains: So the Devil renders Women Witches extatical and Magicians, who, while they lie fast asleep in one Place, think they have been in divers Pla∣ces, and done many Things. This the learned Objectors say proceeds from no Daemon, but from the Disease call'd an Epilepsy; but, on the other hand, the more learned Refuters insist upon it, that these Extasies are not epi∣leptick Scizures: This, say they, appears from Bodin, in his Theatre of universal Nature, where he says,

"That those, that are wrapt by the Devil, feel neither Stripes nor Cut∣tings, nor no Wresting of their Limbs, nor burning Tortures, nor the Application of a red hot Iron; nay, nor is the Beat of the Pulse, nor the Motion of the Heart per∣ceived in them; but afterwards, returning to themselves, they feel most bitter Pains

of the Wounds received, and tell of Things done at 600 Miles distance, and affirm themselves to have seen them done."

The ingenious Dr. Ader, makes an admirable phy∣sical Distinction between this kind of Exta∣sie, and a Syncope, or Stupor, caused by narcotick Medicines. Sennertus, in his In∣stitutio Medica, writes of the Daemoniacal Sopor of Witches, who think they are car∣ry'd thro' the Air, dance, feast, and have Copulation with the Devil, and do other Things in their Sleep, and afterwards believe the same Things waking. Now, he says,

"Whe∣ther they are really so carry'd in the Air, &c. or being in a profound Sleep, or only Dream they are so carry'd and persist in that Opini∣on, after they are awake: These Facts or Dreams cannot be natural; for it cannot be, that there should be so great an Agree∣ment in Dreams, of Persons differing in Place, Temperament, Age, Sex, and Stu∣dies, that in one Night, and at the same Hour, they should, in concert, dream of one and the same such Meeting, and should agree, as to the Place, Number, and Qua∣lity of the Persons, and the like Circum∣stances; but such Dreams are suggested from a preternatural Cause, viz. from the Devil to his Confederate, by the Di∣vine Permission of an Almighty Power, where Punishments are to be permitted to be inflicted upon reprobate Sinners."

Whence also, to those Witches sincerely converted, and refusing to be any more pre∣sent at those diabolical Meetings, those Dreams no longer happen, which is a Proof that they proceeded, not before, from a natural Cause.

Here begins the great Point of the Dispute as to that Branch of Magick, which we call Na∣tural Magick. The Objectors may tell us, that they will freely own, that there may be an Existence of Spirits, that there may be an Existence of Witches, that by a divine Power Men may be influenced, so far as to have a Communication with good Spirits, and that from thence, they may become spiritual divine Magicians: They will likewise, perhaps, as freely grant, that by the Intervention of a Daemon, Things preternatural may be brought about by Persons, who have studied the Daemoniacal Magick, but then what they principally insist upon, is, that it must be contradictory to all humane Reason, to ima∣gine that there can be such a Thing as Na∣tural Magicians; and thus far they may form their Argument. They say, that the Persons, who contend for the magick Art, own, that all that is brought about by Magick, is by the Assistance and Help of a Spirit, and that consequently, what is Effected by it, must be preternatural: Now, they say, it is a Thing inconsistent by a Natural Power, to bring about a preternatural Effect; therefore, there

can be no such Thing as Natural Magick, which has within itself the Efficacy of de∣stroying those Acts done by Magicians, in the Diabolical.

To this, the Refuters take leave to reply, that the Foundation, upon which the Argu∣ment is built, is wrong grounded; they have admitted, that, in diabolical Art Magick, there may be a Commerce held between Men and Spirits, by which several preternatural Effects may be brought about; and the Reason they assign for it there, is, because there is a pre∣ternatural Agent concerned therein, the Devil: But then, say they, in Natural Magick, you can pretend to no such Agent, and there∣fore to no such preternatural Effect. This Argument contains within it two Falacies: First, as to the Commerce held between a Man and a Daemon, there is nothing pre∣ternatural in getting the Acquaintance; the Will of the Man is entirely Natural, either naturally good, or naturally corrupted: The black Spirit that converseth with him, it is acknowledg'd is not so, but it is from the Will of the Man; not from the Power vested in the Devil, that the Acquaintance first grows, therefore the Acquaintance it self is natural, tho' it arises from the last Corruption and De∣pravations of Nature, but being made with a preternatural Existence tho' the Cause of the Acquaintance be corruptedly Natural, yet the intermediate Cause or Means after that

Acquaintance is not so, and therefore the Ef∣fect of that intermediate Cause may be wonderful, and seem to be out of the ordi∣nary Course of Nature. Now, since it is ge∣nerally allow'd, that there are Natural Spirits of the Elements as well as Divine and In∣fernal, what we have to prove is only this; that Man by Natural Magick may have a Commerce with Natural Spirits of their Elements, as Witches may have with the Spirits or Daemons. Now, as we said before, the Commerce itself depends upon the Will of the Person, and is therefore Natural, and consequently may as well subsist between the one as the other; for the Devil cannot force a Man to hold a Commerce with him whe∣ther he will or no. The second Falacy is calling the Effect preternatural, no other∣wise than as it connotates the Agent that brought it about, which is a spiritual Agent; for the Effect is (in itself consider'd) Natural, and brought about by second Causes that are Na∣tural, by the Devil's Penetration, who is sub∣tile enough to make use of them for such and such Ends. Now Men by Natural Spi∣rits, which are of a Faculty thoroughly sub∣tle, may as well with natural second Causes compass the Remedy of an evil Spirit, as the Devil is able to infect Men with it. From these Speculations a farther plain Consequence may be deduced, how a Man may, by the pure Force of Natural Magick, cure a Person that

is infested with Evils by a Daemon; for how is it that a Daemon infests any Body with his evil Motions? It's true, he is a preternatural Agent, but the evil Effect he does, is brought about by Natural Causes. For how does a Daemon stir up Raptures or Extasies in Men? why he does it (as we are told above) by bind∣ing or loosing the exterior Senses, by stop∣ping the Pores of the Brain, so that the Spi∣rits cannot pass forth: And this, the Art of Physick can compass by its Drugs, and Sleep causes the same Thing very naturally of itself; therefore as the Evil itself is Natural, the Re∣medy, that is Natural, will certainly over∣come it: But then, say you, why can't those Persons be cured by Physicians? I answer, not because their Remedies are not in them∣selves sufficient to cure the Evils themselves, but because generally Physicians don't ad∣minister their Drugs as Christians, but as Phy∣sicians; and when they prescribe them to the Sick, they generally prescribe to them only purely consider'd as Patients, not as Christians, and therein they come to fail: Because the Agent, the Devil, is a subtle Spirit that brings the Evil, and alters its Situation before the Remedy, which would master it otherwise, can take any Effect; which Agent, the Devil, is employ'd by the horrible and impious Faith of the Antiphysician, viz. the black Magi∣cian: But, if the Physician would act the Chris∣tian, at the same time, so far as to have a

Faith that Things ordain'd in the Course of Nature, for the Good of Man, would have its Effects in spite of a Devil, if taken with a good Faith by the Patient: That all good Things ordain'd to be for the natural Re∣covery of Men, if they took it with Thank∣fulness to the Sender, would have due Effect; why then the Natural Spirits of the Elements would resist the farther Agency of the Dae∣moniacal Spirit, and then nothing but the Natural Evil (caused at first by the Daemon) remaining in the Person without the farther Superintendency of the Daemon, might de∣monstratively be taken away by the mere na∣tural Remedy or Medicine. And thus good and pious Physicians making use of such pro∣per Remedies as their Skill teaches them, and having an honest Faith, that the Goods of Nature intended for the Use and Benefit of Man, if received by the Patient with the same good Faith, is above the Power of the Devil to frustrate, may not improperly be called Natu∣ral Magicians. These Arguments of mine, I shall now take Leave to back by Experience.

Besides, what we have urged from Rea∣son, concerning the Power of Natural Ma∣gick, we shall only subjoin, that Divines themselves hold that Natural Magick, and also Natural Divinations, and Prophecies, are proved by Quotations from that venerable Writ which is their Guide; and bring Proofs from the same also, that by Natural Magick

Daemons are also cast forth, but not all kinds of Daemons, and so many Works of Effica∣cy are wrought by Natural Magick: They tell you, such was the Pythonissa that raised the Apparition to Saul, which appeared in a Body of Wind and Air. Thus, if a Per∣son by Natural Magick should cast out Dae∣mons, it does not follow, that this was also from Divine Magick; and if Daemons are cast out by Natural Magick, by one that is in the Fear of God, it does not follow that he is a true Magician of God, but if it ex∣orbitates to Daemoniacal, then it is condemned; and when Natural Magick keeps within its Bounds, the Divines tell us, it is not con∣demn'd in the venerable Book which is the Christian's sure Guide. But, inasmuch as the Law∣fulness even of Natural Magick has been called in Question by others, I shall, in an Appendix join'd to this Treatise, examine that Matter both according to the Reasons of our Eng∣lish Laws, and according to the best stated Rules of Casuistry that I am a Master of; still submitting my Judgment to the superior Judgment of those who are profess'd Di∣vines and Lawyers: And if my Opinions prove erroneous, I am willing to retract them; and therefore, in this place, there remains nothing farther for me to do, but only, as I have shewn, on the one hand, how Natural Ma∣gick, and its powerful Operations are prov'd by Reason; to shew, on the other hand, how

far Reason in these Cases, is likewise back'd and supported by well-evidenc'd Practice, and notorious Experience. And to do this, after having mentioned one memorable Instance, which I refer the Reader to in the Body of the Book, concerning the Performances of Mr. Greatrix, to which a Lord Orrery was a Witness in Ireland; I shall, to avoid Pro∣lixity, bring the other Testimonials of Prac∣tice, from the Success which our Duncan Campbell himself has had in this Way on other Occasions.

In the Year 1713, lived in Fanchurch-street, one Mr. Coates, a Tobacco-Merchant, who had been for many Years sorely tormented in his Bo∣dy, and had had Recourse for a Cure to all the most eminent Physicians of the Age, even up to the great Dr. Ratcliff himself; but all this mighty Application for Relief was still in vain: Each Doctor own'd him a Wonder and a Mystery to Physick, and left him as much a Wonder as they found him. Nei∣ther could the Professors of Surgery guess at his Ailment, or resolve the Riddle of his Dis∣temper; and after having spent, from first to last, above a thousand Pounds in search of proper Remedies, they found the Search ineffectual: The learned all agreed, that it could proceed from nothing else but Witchcraft; they had now indeed guess'd the Source of his Illness, but it was an Ill∣ness of such a Kind, that, when they had

found it out, they thought themselves not the proper Persons to prescribe to him any Remedies. That Task was reserv'd, it seems, for our Duncan Campbell, who, upon some Body's Information or other, was sent for to the betwiched Patient Mr. Coates, who found him the Wonder, that the others had left him, but did Wonders in undertaking and compassing his Cure. I remember, one of the Ingredients made use of, was boiling his own Water, but I can't tell how 'twas used; and, upon turning over the Books of some great Physicians since, I have found, that they themselves have formerly deliver'd that, as one part of the Prescriptions for the Cure of Patients in like Cases. But as there are other Things, which Mr. Campbell performs, that seem to require a Mixture of the Second∣sight, and of this Natural Magick before they can be brought about, I will entertain the Reader with one or two Passages of that sort likewise, and so conclude the History of this so singular a Man's Life and Adventures.

In the Year 1710, a Gentlewoman lost about six Pounds Worth of Flanders-lace, and inasmuch as it was a Present made to her Husband, she was concerned as much as if it had been of twenty Times the Value; and a Lady of her Acquaintance com∣ing to visit her, to whom she unfolded a∣mong other Things in discourse this little Dis∣aster: The Lady smiling, reply'd, with this

Question, did you never hear, Madam, of Mr. Duncan Campbell? It is but making your Ap∣plication to him, Things that are lost, are im∣mediately found; the Power of his Know∣ledge, exceeds even the Power of Laws; they but restrain, and frighten, and punish Robbers, but he makes Thieves expiate their Guilt, by the more virtuous Way of turning Restorers of the Goods they have stoln. Madam, re∣join'd the losing Gentlewoman, you smile, when you tell me this, but really, as much a Triflc as it is, since 'twas a Present to my Husband, I can't help being sensibly concern∣ed at it, a Moment's Disappointment to him in the least Thing in Nature, creates in me a greater Uneasiness, than the greatest Disap∣pointment to my single self could do, in Things of Moment and Importance. What makes me smile, said the Lady, when I speak of it, or think of it, is the Oddness and Pe∣culiarity of this Man's Talent in helping one to such Things, but, without the least Jest, I as∣sure you, that I know, by Experience, these Things come within the Compass of his Know∣ledge; and I must seriously tell you, for your farther Satisfaction, that he has help'd me, and several of my Friends, to the finding a∣gain Things lost, which were of great Value. And is this, without laughing, true, said the lo∣sing Fair, very gravely, and demurely, like a Per∣son half believing, and desirous to be fully confirmed in such a Belief? The Lady, she

advis'd with, did then ascertain her of the Truth of the Matter, alledging that, for a single half Guinea, he would inform her of her Things, and describe the Person that convey'd them a∣way. No sooner was this Gentlewoman con∣vinc'd, but she was eager for the Tryal, so∣licited her Friend to conduct her to Mr. Campbell; and upon the first Word of Con∣sent, she was hooded and scarf'd immediate∣ly, and they coach'd it away in a Trice to Mr. Campbell's House, whom they luckily found within.

The Ladies had not been long seated, be∣fore he wrote down the Name of this new Client of his, exactly as it was, viz. Mrs. Saxon. Then she was in good Hopes, and with much Confidence, propounded to him the Question about the Lace. He paused but a very little while upon the Matter, before he describ'd the Person that took it, and satisfy'd her, that in two or three Days she would be Mistriss of her Lace again, and find it in some Book, or Corner of her Room. She presented him a Half-guinea, and was very contentedly go∣ing away; but Mr. Campbell very kindly stop'd her, and signify'd to her, that, if she had no more to offer to him, he had something of more Importance to reveal to her: She sate full of Expectation while he wrote this new Matter; and the Paper he deliver'd to her contain'd the following Account. As for the Loss of a little bit of Lace, it is a

mere Trifle; you have lost a great many hundreds of Pounds, which your Aunt (nam∣ing her Name) left you, but you are bubbled out of that large Sum. For while you was artfully required down Stairs about some pretended Business or other, one Mr. H_+_+tt_+_+n, convey'd your Aunt's Will out of the Desk, and several other Things of Value, and wri∣ting down the Names of all the Persons con∣cern'd, which put Mrs. Saxon in a great Con∣sternation: He concluded this Paper, with bid∣ding her go home with a contented Mind, she should find her Lace in a few Days, and as she found that Prediction prove true, she should afterwards come and consult about the the Rest.

When she came home (it seems) big at first with the Thoughts of what she had been told, she rifled and ransack'd every Corner, but no Lace was to be met with; all the next Day, she hunted in the like manner, but frighten'd the whole Time, as if she thought the Devil was the only Person could bring it, but all to no Purpose; the third Day her Curiosity abated, she gave over the Hopes of it, and took the Prediction as a vain Delusion, and that, what she gave for it, was on∣more Money thrown away after what had been lost before. That very Day, as it com∣monly happens in such Cases, when she least dreamt of it, she lighted on't by Acci∣dent and Surprize. She ran with it in her

Hand immediately to her Husband, and now she had recover'd it again, told him of the Loss of it, and the whole Story of her ha∣ving been at Mr. Campbell's about it; and then amplifying the Discourse about what he had told her besides, as to more considera∣ble Affairs, she said, she resolv'd to go and con∣sult him a little farther about them, and begg'd her Husband to accompany her. He would fain have laugh'd her out of that Opinion and Intent, but the End was, she persuaded him into it, and prevailed upon him to seem at least very serious about the Matter, and go with her to the Oracle, assuring him there was no room for doubting the same Success.

Well! to Mr. Campbell's they accordingly came, and after Mr. Saxon, in Deference to his Wife's Desire, had paid our Predictor a handsome Complement of Gold; Mr. Dun∣can Campbell saluted him in as grateful a manner, with the Assurance, that there was in Kent, a little Country House with some Lands appertaining to it, that was his in right of his Wife: That he had the House, as it were, before his Eyes, that tho' he had ne∣ver substantially seen it, nor been near the Place where it stood, he had seen it figura∣tively as if in exact Painting and Sculpture, that particularly it had four green Trees be∣fore the Door; from whence he was positive, that if Mr. Saxon went with him in quest

of it, he should find it out, and know it as well the Moment he come near it, as if he had been an Inhabitant in it all his Life.

Mr. Saxon, tho' somewhat of an Unbe∣liever, yet, must naturally wish to find it true, you may be sure, and yet partly doubting the Event, and partly pleased with the visionary Pro∣mise of a Fortune henever expected, laugh'd very heartily at the Oddness of the Adventure, and said, he would consider, whether it would not savour too much of Quixotism, to be at the Expence of a Journey on such Frolicks, and on such a chimerical Foundation of airy Hopes, and that then he would call again and let Mr. Campbell know his Mind upon that Point.

In every Company he came into, it serv'd for Laughter and Diversion; they all, how∣ever, agreed 'twas worth his while, since the Journey would not be very expensive, to go it by way of Frolick. His Wife one Morning, saying, that she did remember some talk of a House, and such Things as Mr. Campbell had describ'd, put him forward upon the Adven∣ture; and upon Mr. Saxon's proposing it to his Brother Barnard, Mr. Barnard favour'd the Proposal as a Joke, and agreed upon the Country Ramble. They came on Horseback to Mr. Campbell's, with a third Horse, on which the Dumb Predictor was mounted, and so on they jogg'd into Kent towards Sevenoak, be∣ing the Place which he describ'd. The first Day they set out, was on a Saturday Morning in June,

and about Five that Afternoon they arrived at the Black-Bull at Sevenoak in Kent. It being a delicate Evening, they took an a∣greeable Walk up a fine Hill gracefully adorn'd with Woods to an old Seat of the Earl of Dorset's: Meeting, by the way, with an old Servant of the Earl's, one Perkins, he offer'd Mr. Barnard, who (it seems) was his old Ac∣quaintance to give them all a Sight of that fine ancient Seat.

After they had pleased themselves with viewing the antique Nobility of that stately Structure, this Perkins went back with them to their Inn, the Bull at Sevenoak. They, that could talk, were very merry in Chat; and the Dumb Gentleman, who saw them laugh, and wear all the Signs of Alacrity in their Countenances, was resolv'd not to be behind with their Tongues, and by Dint of Pen, Ink, and Paper, that he made Signs should be brought in, was resolv'd (if one might be said to crack without Noise) to crack his Jest as well as the best of 'em; for it may be tru∣ly said of him, that he seldom comes into any even diverting Company, where he is not the most diverting Man there, and the Head (tho' we can't call him the Mouth) of the chearful Society. After having ey'd this Per∣kins a little, and being grown, by his Art, as we may suppose, as familiar with the Man's Humour, as if he had known him as many Years as Mr. Barnard: Pray, Mr. Barnard,

quoth he in writing) how comes it, you that are so staunch and so stiff a Whig, should be so acquainted, and so particularly fami∣liar, with such an old Papist, and so vio∣lent a Jacobite, as I know that Mr. Per∣kin (whom I never saw nor had any Notice of in my Life) to be? And pray, reply'd Mr. Barnard, what reason have you beyond a Pun to take him for a Jacobite? Must he be so, because his Name is Perkin? I do as∣sure you in this, you shew yourself but lit∣tle of a Conjurer; if you can tell no more of Houses than you do of Men, we may give over our search after the House you spoke of (here the Reader must understand they discoursed on their Fingers, and wrote by Turns). Mr. Campbell reply'd seriously, laying a Wager is no Argument in other Things, I own, but in this I know it is, because I am sure, af∣ter we have laid the Wager, he will fairly confess it among Friends, since it will go no farther, and I (said Mr. Campbell) will lay what Wager you will apiece with you all round. Hereupon, Mr. Barnard, who had known him a great many Years, was the first that laid, and many more, to the Number of five or six follow'd his Example; the De∣cision of the Matter was deferr'd till next Day at the Return of the old Man to the Inn; they being about to break up that Night, and go to Bed.

The next Day being Sunday, the Land∣lord carry'd his Guests to see the Country, and after a handsome Walk, they came thro' the Church-yard. They were poring upon the Tombs; no Delight can be greater to Mr. Campbell than that; and really, by the fre∣quent Walks he usually takes in Westminster-Abbey, and the Church-yards adjacent to this Metropolis, one would imagine he takes De∣light to stalk along by himself on that dumb silent Ground, where the Characters of the Persons are only to be known, as his own Meaning is, by Writings and Inscriptions on the Marble. When they had sufficiently survey'd the Church-yard, it grew near Din∣ner-time, and they went homewards; but before they had got many Yards out of the Church-yard, Mr. Campbell makes a full Stop, pointing up to a House, and stopping his Friends a little, he pulls out of his Pocket a Pencil and Paper, and notes down the fol∣lowing Words; That, That is the House my Vision presented to me, I could swear it to be the same, I know it to be the same, I am certain of it. The Gentlemen with him remark'd it, would not take any farther notice, at that Time, intending to inquire into it with Secrecy, and so went on to the Inn to Dinner.

As merry as they had been the Night be∣fore after Supper, they were still more inno∣cently chearful this Day after Dinner, till the

Time of Service begun. When the Duty of the Day was perform'd and over, they re∣turn'd to divert and unbend their Minds with pleasant, but harmless Conversation. I suppose no Body, but a Set of very great Formalists, will be offended with Scandal or Scruples, that to Travellers just ready to de∣part the Town; Mr. Perkin came on that good Day and decided the Wagers, by own∣ing to all the Company (Secrecy being first enjoined) that he was a 'Roman Catholick, tho' no Body of the Family knew it in so many Years as he had lived there, which was before Mr. Campbell was born. This, and other innocent Speeches, afforded as much Chearfulness as the Lord's Day would allow of.

On the next Day, being Monday, they sent for one Mr. Toland Toler, an Attorney of the Place, to find out to whom that House belong'd, but by all the Inquiry that could possibly be made with convenient Secrecy, no Body could find it out for a long time, but at last it came to light and appear'd to be justly to a Tittle as Mr. Campbell had predicted.

Being now satisfy'd the next Day, our three Travellers return'd for London; and the two vocal Men were very jocular upon their Ad∣venture, and by their outward Gesticulations gave the prophetical Mute his Share of Di∣version. Mr. Barnard, as they pass'd into a Farmhouse-yard, remark'd that all the Hogs

fell a grunting and squeaking more and more; as Mr. Campbell came nearer (who, poor Man! could know nothing of the Jest, nor the Cause of it, till they alighted and told it him by Signs and Writing) said to Mr. Saxon laughing, now we have found out our House, we shall have only Mr. Campbell home again by himself, we have no farther Need of the Devil, that accompany'd him to the Country, up to Town with us, there are o∣ther Devils enow to be met with there he knows, and so this, according to the Fashion of his Predecessor Devils, is enter'd into the Herd of Swine.

However, the Event of this Journey (to cut the Story short) procured Mr. Saxon a great Insight, upon inquiry, into several Af∣fairs belonging to him, of which he would otherwise have had no Knowledge; and he is now engaged in a Chancery Suit to do him∣self Justice, and in a fair way of recovering great Sums of Money, which, without the Consultation he had with this Dumb Gen∣tleman, he had in all likelihood never dreamt of.

In the Year 1711, a Gentleman, whose Name shall be, in this Place, Amandus, famed for his exquisite Talents in all Arts and Sciences, but particularly for his Gentleman like and entertaining manner of Conversation, whose Company was affected by all Men of Wit, who grew his Friends, and courted by all

Ladies of an elegant Taste, who grew his Admirers: This accomplish'd Gentle∣man, I say, came to Mr. Campbell, in or∣der to propound a Question to him, which was so very intricate, and so difficult to an∣swer, that, if he did answer it, it might ad∣minister to himself, and the Ladies he brought with him, the Pleasure of Admiration in see∣ing a Thing so wonderful in itself perform'd; or, on the other hand, if he did not make a satisfactory Reply to it, then it might af∣ford him and the Ladies a very great De∣light, in being the first that puzzled a Man, who had had the Reputation for so many Years of being capable of baffling all the wittiest Devices and shrewd Stratagems that had been, from time to time, invented to baffle his Skill, and explode his Penetration in the Second-sight, and the Arts which he pretended to. The Persons, whom Amandus brought with him, were the illustrious La∣dy Delphina, distinguish'd for her great Qua∣lity, but still more celebrated for her Beauty, his own Lady the admired Amabella, and a young blooming pretty Virgin whom we will call by the Name of Adeodata, about which last Lady the Question was to be put to Mr. Campbell. Adeodata, it seems, was the natural Daughter of this very fine Gentleman, who had never let her into the Knowledge of her own Birth, but had bred her up from her Infancy, under a borrow'd Name, in the

Notion that she was a Relation's Daughter, and recommended to his Care in her Infan∣cy. Now the Man that had the Second∣sight, was to be try'd: It was now to be put to the Proof, if he could tell Names or no? Amandus was so much an Unbeliever as to be willing to hazard the Discovery—Amabella and Delphina were Strangers to her real Name, and ask'd Duncan Camp∣bell, not doubting but he would set down that which she ordinarily went by: Ama∣bella had indeed been told by Amandus, that Adeodata was the natural Daughter of a near Friend of his; but who this near Friend was remain'd a Secret: That was the Point which lay upon our Duncan Campbell to disco∣ver. When the Question was proposed to him, what her Name was, he look'd at her very stedfastly and shook his Head, and after some Time, he wrote down, that it would be a very difficult Name for him to fix upon. And truly so it prov'd; he toil'd for every Letter till he sweated; and the La∣dies laugh'd incontinently, imagining that he was in an Agony of Shame and Confu∣sion at finding himself poz'd. He desired Amandus to withdraw a little, for that he could not so well take a full and proper Sur∣vey of Ladies Faces, when a Gentleman was by. This Disturbance and Perplexity of his, af∣forded them still more subject of Mirth; and that Excuse was taken as a Pretence, and

a put-off to cover his Shame the better and hide from one at least, that he was but a downright Bungler in what he pretended to be so wonderful an Artist. However, after two Hours hard Sweat and Labour, and viewing the Face in different Shades and Lights, (for I must observe to the Reader that there is a vast deal of Difference, some he can tell in a Minute or two with Ease, some not in less than four or five Hours, and that with great Trouble) he undeceived them with Regard to his Capacity. He wrote down, that Adeodata's real Name was Aman∣da, as being the natural Daughter of Aman∣dus. Delphina and Amabella were surpriz'd at the Discovery; and Amandus, when he was call'd in, owning it a Truth, his Wife Amabella applauded the curious Way of her coming by such a Discovery, when Adeo∣data was just marriageable, took a Liking to her as if her own Daughter; and every Thing ended with Profit, Mirth and Chearfulness. I could add a thousand more Adventures of Mr. Campbell's Life, but that would prove te∣dious; and as the Town has made a great De∣mand for the Book, it was thought more pro∣per to conclude it here. The most diverting of all, are to be found best to the Life in original Letters that pass'd between Mr. Camp∣bell and his Correspondents, some select ones of which will be shortly publish'd in a little Pock∣et-volume for the farther Entertainment of such

Readers as shall relish this Treatise: In which the Author hopes, he shall be esteem'd to have endeavour'd at the Intermingling of some cu∣rious Disquisitions of Learning, with enter∣taining Passages, and to have ended all the merriest Passages with a sober, instructive, and edifying Moral, which even to those who are not willing to believe the Stories, is reckon'd sufficient to recommend even Fables them∣selves.