The historie of the vvorld: commonly called, The naturall historie of C. Plinius Secundus. Translated into English by Philemon Holland Doctor of Physicke. The first [-second] tome

CHAP. II.

¶ Whether Words, Spels, or Charmes, are auaileable in Physicke. Also whether wonders and strange prodigies may be either wrought and procured, or put by and auoi∣ded by them, or no. [unspec K]

THe first point, concerning the remedies medicinable drawn from out of man, which moo∣ueth the greatest question, and the same as yet not decided and resolued, is this, Whether bare Words, Charms and Inchantments, be of any power or no? If it be granted Yea, then no doubt ought we to ascribe that vertue vnto man. But the wisest Philosophers and greatest Doctors, take them one by one, doubt thereof, and giue no credit at all thereto. And yet go by the common voice of the whole world, you shall find it a generall beleefe, and a blinde opinion alwaies receiued, whereof there is no reason or certain experience to ground vpon. For first and formost we see, that if any beast be killed for sacrifice without a sett forme of praier, it is to no purpose, and held vnlawfull: semblably, if these inuocations be omitted, when as men seeke to [unspec L] any Oracles, and would be directed in the wil of gods by beasts bowels or otherwise, all booteth not, but the gods seem displeased thereby. Moreouer, the words vsed in crauing, to obtaine any thing at their hands, run in one form; and the exorcismes in diuerting their ire, & turning away some imminent plagues, are framed after another sort: also there be proper termes seruing for meditation only and contemplation. Nay, we haue seene and obserued, how men haue come to make suit and tender petitions to the soueraign and highest magistrats, with a preamble of cer∣tain set prayers. Certes, so strict and precise men are in this point about diuine seruice, that for fear least some words should be either left out, or pronounced out of order, there is one appoin∣ted of purpose as a prompter to read the same before the priest, out of a written booke, that hee misse not in a tittle; another also set neare at his elbow, as a keeper to obserue and mark, that he [unspec M] faile not in any ceremony or circumstance; and a third ordained to goe before and make si∣lence, saying thus to the whole assembly & congregation, Favete linguis, [i. spare your tongues and be silent:] and then the fluits and haut-boies begin to sound and play, to the end that no other thing be heard for to trouble his mind or interrupt him the while. And verily, there haue

been memorable examples knowne of strange accidents insuing both waies, namely, as often as either the vnlucky foules by their vntoward noise * 1.1 haue disturbed and done hurt, or if at any [unspec A] time there haue bin error committed in the prescript prayer & exorcisme: for by this means it falleth out oftentimes, that all on a sudden as the beast standeth there in place to be sacrificed, the master veine in the liuer, named the head thereof, is found missing among other entrails, and the heart likewise wanting: or contrariwise, both these to be double, and appeare twain for one. And euen at this day there remaineth a most notable precedent and example to all posterity, in that prescript forme of exorcisme, whereby the two Decij, both the father and sonne, betooke themselues to all the hellish furies and fiends infernall: moreouer, the imprecation of the ve∣stall Nun Tuccia, when shee was put to proue her virginity, continueth extant vpon record; by vertue of which charme she carried water in a sive without shedding one drop: which happened in the yeare after the foundation of Rome city 609. And verily, no longer ago than of late time [unspec B] in our own age, we saw two Graecians, to wit, a man and a woman; yea, and some of other nations, with whom in those daies wee maintained warres, buried quicke within the beast-market in Rome: in which maner of sacrifice, whosoeuer readeth the prayer or exorcisme that is vsed, and which the VVarden or Principall of the colledge of the Quindecemvirs is woont to reade and pronounce to the exorcist; he would no doubt confesse, that such charmes and execrations be of great importance: and namely, seeing they haue bin all approoved and found effectuall by the experience and euents obserued for the space of * 1.2 eight hundred and thirtie yeares: As for our vestall virgins in these our daies, we are certainely persuaded and beleeue, that by the vertue of certaine spels and charmes which they haue, they be able to arrest and stay any fugitiue slaue [unspec C] for running one foot farther; prouided alwaies that they be not gone already without the pour∣prise and precinct of the city wals. Now if this be receiued once as an vndoubted and confessed truth, and if we admit that the gods do heare some praiers, or be moued by any words; then sure∣ly we may resolue at once of these conjectures; and conclude affirmatiuely of the maine questi∣on. Certes, our ancestors from time to time haue euermore beleeued and deliuered such prin∣ciple, yea, and that which of all other seemeth most incredible, they haue affirmed constantly, That by the power of such charmes and conjurations, Thunder and Lightening might be fet∣ched downe from aboue (as I haue formerly shewed.) L. Piso reporteth in the first booke of his Annals or yearely Chronicles, That Tullus Hostilius king of Rome, was stricken dead with Ligh∣tening, for that when hee went in hand to call Iupiter downe out of heauen, by vertue of a sacri∣fice which king Numa was woont to vse in that case, hee had not obserued exactly all the exor∣cismes [unspec D] and ceremoniall words contained in those bookes of king Numa, but swarued somwhat from them. And many other writers do testifie, that by the power of words and osses, the desti∣nies and prodigies of great importance presaged to one place, haue bin cleane altered and trans∣ferred to another: as it was like to haue happened to the Romanes, at what time as they laied the foundation of Iupiters Temple vpon the mount or rocke Tarpeius. For when they digged there for the foundation of the said Temple, and chanced to finde within the ground a mans head: the Senate of Rome sent certaine Embassadours of purpose to the Sages and VVisards of Tuscane, to know the signification of this strange sight and miraculous occurrent. VVhere∣of Olenus Calenus (who was reputed the most famous diuinor and prophet of all the Tuscanes) [unspec E] hauing some intelligence, and foreseeing the great felicity and happinesse that it imported and presaged, intended by subtill interrogatiue to translate the benefit thereof to his owne native countrey of Tuscane. Hauing therefore first with a staffe set out and described (as it were) the modell and forme of a Temple, vpon the ground which lay before him; hee came about the Ro∣man Embassadors beforesaid, and questioned with them in this wilie manner: Is it so, Romans, as you say? and are these your words indeed? There must be a Temple here of Iupiter that most gracions and mighty god: we haue light here vpon a mans head. Vnto which interrogation of his, the said Roman Embassadours according to the instructions which they had receiued be∣forehand from the VVisard or Diuinors sonne, answered in this manner: No, not here in this very place, but at Rome (we say) the head was found. And verily, our antient Chronicles doe all [unspec F] of them most constantly affirm, that had they not been thus forewarned and taught what to say, but had simply answered Yea, here we haue found a head, &c. The fortune of the Roman State and Empire had gone quite away to the Tuscans, and been established among them. The same had like to haue happened a second time, as we may see in the Records and Monuments of old

date, when as a certain chariot with foure horses, made of clay, and prepared for to be set vpon [unspec G] the louver or lantern of the said temple, chanced as it lay baking in the furnace, to grow into an extraordinary bignesse. For the foresaid Wise men of Tuscan being asked what the said prodi∣gy should betoken, practised the like, as Olenus did: but the Romans being wise & wary in their words, saued and retained the same fortune still for the behoofe of Rome, which was presaged vnto them by that happy foretoken. These examples may suffice to shew & prooue euidently, that the vertues and significations of these signes and presages do lie in our own power: and are no otherwise of force and effect, but according as euery one of them is so taken * 1.3 and accepted. True it is, and held for an vndoubted principle in the Augures discipline & learning, That nei∣ther cursed execrations, ominous and vnlucky birds, nor any other presage by their flight sin∣ging and feeding, can touch those persons who take no heed of them, and do protest plainly, that [unspec H] they regard them not, what businesse soeuer they go about and be entering into: a greater gift than which, and testimony of the diuine indulgence and fauor of the gods to vs, we cannot haue, thus to subiect their secrets to our puissance. Moreouer, in the laws and ordinances of the 12 ta∣bles here at Rome, are not in one place these very words to be found, Qui fruges occentassit, [i. who∣soeuer shall enchant or fore-speake any corne or fruits of the earth:] and in another place, Quimalum carmen i•…•…cantassit, [i. What person soeuer vseth pernicious charmes to the hurt or mischiefe of any crea∣ture?] Ouer and besides, Verrius Flaccus doth affirm vpon the credit of certain Authors which be alleadgeth and beleeueth, That the first thing which the antient Romans were wont to doe at the siege and assault of any towne or city, was by their priests to conjure and call forth that god or goddesse which was the patron or patronesse therof; and withal to promise vnto the said [unspec I] god or goddesse, either the same place againe, or else a greater and more spacious seat; yea, and the like diuine worship, or better, among the Romanes: and euen at this day our Pontifies or Bishops haue the charge of this sacred ceremony amongst other functions belonging to their ministery. And hereupon well known it is, that for this cause and nothing else, it was neuer di∣vulged obroad, what god was the protector and patron of Rome city, for feare least some of our enemies should assay to coniure him forth, and deale by vs as we do by them. Furthermore, who is there that is not afraid of all maledictions and cursed execrations; and especially when the * 1.4 names of the infernall fiends or vnluckie foules are vsed in such bannings? For feare like∣wise of some harme, see we not that it is an vsuall thing to * 1.5 crush and break both egge and fish shels, so soon as euer the meat is supped and eaten out of them; or els to bore the same through [unspec K] with a spoone stele or bodkin? From hence came those amatorious eidyls and eclogues of The∣ocritus among Greek Poets, of Catullus and Virgil among vs, full of amorous charmes, in imitati∣on of such exorcismes and coniurations indeed. I assure you many folke there be of this be∣leefe, That by certaine spells and words, in manner of charmes, all the pots and vessels of earth baking in a furnace, may be cracked and broken, without touching them at all. And there are not a few who are persuaded for certaine, that euen the very serpents as they may be burst by in∣chantment, so they can vnwitch themselues: and that as brutish otherwise and earthly as they be, yet in this one thing they haue a quicke sence and vnderstanding, insomuch, as at the charms of the Marsians they will shrink from them and draw in their bodies round into a knot, though it were in the night season when they lie asleepe. Some there be also that when a skare-fire [unspec L] hath taken an house, write certaine * 1.6 words vpon the walls, and thereby limit and confine the fire, that it shall go no farther. Certes, I am not able to say, whether strange, forraine, and ineffa∣ble words hard to be pronounced, are more auailable to the effecting of these incredible things, or our Latin words, comming out at a venture vnlooked for and spoken at random: which must needs seem ridiculous in our judgement, seeing that the spirit and mind of man, expecteth al∣waies some great and mighty matter in these coniurations and exorcismes, which may carry a majesty therewith to incline and moue the gods to mercy and fauour, or rather indeed to com∣mand their heauenly power perforce. But to proceed, Homer the Poet hath written, that prince * 1.7 Vlyxes being wounded in the thigh, stanched the bloud with a charme. And Theophrastus te∣stifieth, that there be proper spels to cure the Sciatica. Cato hath left in writing, that there is a [unspec M] special charm for dislocations, wherby any bone put out of ioint may be set again. And M. Var∣ro reporteth the like vertue of certain good words for the gout. As for Caesar the Dictatour, it is commonly said of him, that hauing beene once endangered with the fall or ouerthrow of his coach wherein he rode, would neuer afterwards ride in coach againe, vnlesse so soone as euer hee

had taken his place, and before that he set forward vpon his way, he had pronounced a certaine [unspec A] charm that he had in store: and persuaded he was, that if he said it ouer three times together, he should come by no mischance in his journey, but trauel in security. A thing that I know many now adaies to practise ordinarily as well as he. But for farther proofe and confirmation of this opinion, I report me to euery mans conscience and knowledge; to that (I say) which there is not one but knoweth: What is the cause I pray you, that the * 1.8 first day of euery yeare we salute one another for luck sake, with wishing a good new yere? What is the reason, tel me, that in all our publick processions and generall solemnities euery fifth yeare for the health and good estate of the city, they * 1.9 made choice of such persons for to lead the beasts appointed to sacrifice, whose * 1.10 names were good and fortunat? or how commeth it about, that for to preuent or diuert witch∣craft and sorcery, we obserue a peculiar adoration, and inuocat vpon the Greekish [goddesse of vengeance] Nemesis; in which regard onely, we haue her statue or image set vp in the Capitoll, [unspec B] notwithstanding we know not yet what name in Latine to giue her? How is it, that in making mention of those that be dead, we speake with reuerence and protest that we haue no meaning to disquiet their ghosts thereby, or to say ought preiudiciall to their good name and memori∣all? If there be nothing in words, how hapneth it, I would fain know, that we haue such an opini∣on of odd numbers, beleeuing that they be more effectuall in all things than the euen? a matter I may tell you of great consequence, if we do but obserue the criticall daies in feuers. Also in the gathering of our first fruits, be they Pears, Apples, Figs, &c. wherfore vse we to say, These be old, God send vs new? What mooueth vs to wi•…•…h health and say, God helpe, or blesse, when one sneezeth? for euen Tiberius Caesar, who otherwise was known for a grim sir, and the most vnsocia∣ble [unspec C] and melancholick man in the world, required in that manner to be salued and wished well vnto, whensoeuer he sneezed, though he were mounted in his chariot. And some there be who in this case do ceremoniously salute the party by name, and thinke there is a great point of religi∣on lies in that. Moreouer, is not this an opinion generally receiued, That when our ears do glow and tingle, some there be that in our absence doe talke of vs! Attalus auoucheth for a certainty, that if a man chance to espie a scorpion, and do no more but say this one word * Duo [i. two] the serpent wil be stil & quiet, and neuer shoot forth his sting. And now seeing by occasion of men∣tioning a scorpion, I am put in mind of Africk, you shal vnderstand thus much, that throughout all that country there is not one goeth about to do any thing, but before he begins he saith this word * Africai. Africk. As for other nations, in euery enterprise that men take in hand, they vse the name of their gods, & pray ordinarily, that it would please them to giue a grace and blessing [unspec D] to their attempts. As for this ceremony, namely, when the table is spread and furnished with vi∣ands, to lay a ring from the finger vpon it, we see it commonly & orderly practised; and that it is of force to put by many scrupules and religious doubts it is very euident. You shall see some men to take the spittle out of their mouths, and conuey it with their fingers end behind the ear, for to reioice the heart & driue away all pensiuenesse and melancholick fansies that trouble the mind. And to bend or bow down the thumbs when we giue assent vnto a thing, or do fauor any person, is so vsuall, that it is growne into a prouerbiall speech, to bid a man put down his thumb in token of approbation. In adoring the gods and doing reuerence to their images, wee vse to * 1.11 kisse our right hand and turne about with our whole body: in which gesture * 1.12 the French ob∣serue [unspec E] to turne toward the left hand; and they beleeue that they shew more deuotion in so do∣ing. As touching the maner of worshipping and adoring flashes of lightening, all nations with one accord and conformity do it with a kind of * 1.13 whistling or chirping with the lips. If there be mention made of scarefires at the table as we sit at meat, we hold it ominous, but we turn away the perillous presage thereof, by spilling and casting water vnder the bourd. When one riseth from his meat and is ready to depart, if they of the house go in hand presently for to sweep the floore and make all cleane: as also to take away dishes, trenchers, &c. vpon the bourd; or to re∣moue the cupbourd of plate, & liuery table, whiles one of the guests is a drinking, are thought to be most vnfortunat tokens, and to presage much harm. Servius Sulpitius a principal person of our city, hath written a treatise of this argument, wherein he giueth a reason why we should not [unspec F] leaue or shift our trenchers at euery course or change of dishes; for in those daies there were no more allowed than there sat guests at the tables, and those were serued but once for all. If one chance to sneeze after repast, the order is to call for a dish of meat and a trencher againe to be set vpon the bourd: and in case he taste not of somwhat afterward, it is thought a most fearefull

and cursed presage on this behalf: like as to sit at the table and eat nothing at all. * 1.14 See how ce∣remonious [unspec G] those men were, and what precise ordinances they instituted, who were of beleef, that in all our affaires and actions, and at al times, the diuine power of God was present: and that by these means they left them pacified for all our sins and vices. Neither is there an end here: for ouer and besides it hath been marked, that many times all the table is husht, and there is not a word heard from one end to the other: but this is noted neuer to happen but when the guests make a just euen number. But what doth this silence presage? Surely, euery one of them * 1.15 shall be in danger to lose or impaire his credit, good name, and reputation. Moreouer, if a peece of meat chanced to fall out of the hand down to the floore, it was taken vp and deliuered vpon the boord again, where it passed from one to another, and went through the table: but in any wise they were forbidden to blow therupon, for to clense it from the dust or filth that it caught. Fur∣thermore, [unspec H] they haue proceeded thus far, as to gather presages from such things as happen just at the time whiles one either speaketh or thinketh of the same. But of all others, this was counted a most execrable token, in case it chanced that the Pontifie or high Priest sitting at the table proforma, and for order sake, at any solemne feast or sacrifice, let fall a morcel o•…•… meat: but if the same were laid vpon the boord again, and afterwards burnt and sacrificed to the familiar gods of the house Lares, it was thought a sufficient expiatory satisfaction. Semblably, men are of opi∣nion, That if any medicines purgatiue or others, fortune to be set vpon a table before they bee giuen to the patient for to drink, they wil do no good at all, but lose their operation. Also there is a superstitious ceremony in paring the nailes of the fingers, during the market daies held at Rome, with this charge, that the party hold his tongue and be silent all the while, & bigin at the [unspec I] fore-finger; and this forsooth concernes the mony of many a man. Likewise, as great a matter as that, lieth in stroking or handling the haire of the head, either on the 17 day after the change of the Moon, or the 29: for a special means this is to keep the haire on, which is giuen to fal, as also to ease the head-ach. Moreouer, the peasants in the country obserue this custome in many man∣nors and farmes of Italy, to forbid their wiues and women to spin as they walke vp and downe abroad in the street or any common way of passage, or to carry their rockes and distaues vndize∣ned or bare; for this opinion they haue, that in so doing they preiudice the hope of al fruits, and the corne especially growing in the field for that yeare. Not long since, M. Seruilius Nonianus, (who in his time was a principal citizen of Rome) to preuent the blearednesse of his eies which he feared, before that either any man else foretold him of that disease, or himselfe once named [unspec K] it, took a little piece of paper, and wrote therein these two capital Greek letters P and A, which * 1.16 he lapped round & fast tied with a linnen thred, and so wore it hanging at a lace about his neck vnder his throat. Mutianus (who had bin thrice Consull of Rome) obserued the same effect by wearing a flie aliue within a little rag of white fine linnen cloth: and both of them did highly commend these medicines of theirs; reporting, that by those meanes they were free from blea∣red eies. Finally, we read of certain charms and spels against storms of hail: against sundry sorts of diseases, and namely for any part that is burnt or scalded, and verily some of them haue been proued by experience to be effectuall. But for mine own part abashed I am and ashamed to put them downe in writing, considering how diuersly men are affected in minde. And therefore to conclude this matter, I leaue euery man to himselfe to giue credit or otherwise vnto them at [unspec L] his owne pleasure and discretion.

Notes

• * 1.1

  Which is cal∣led Obnū•…•…io dicaru•…•…, as we may reade in M. Tull. de Di∣vinatione, 〈◊〉〈◊〉.
• * 1.2

  In whichyere it seemeth Pli∣ny wrote this worke.
• * 1.3

  Whereupon it was thought materiall to speake in this manner Acci∣pi•…•… o•…•…en. For otherwise it auailed not.
• * 1.4

  As in saying thus, The De∣uill take thee, or, the Rauens peck ou•…•… thine 〈◊〉〈◊〉, or I had r•…•…er see thee Pie pekt: and such like.
• * 1.5

  Because af∣terwards no witches might pricke them with a needle in the name and behalfe of those whom they would hurt and mis∣chiefe, accor∣ding to the practise of pricking the images of any person in wax; vsed in the witcheraft of these dates.
• * 1.6

  That is to say, Arse verse, out of Afrani∣us, as Festus noteth, which in the old Tus•…•…ane lan∣guage signifi∣eth Auerte ig∣neum, i. Put backe the fire.
• * 1.7

  or rather the sonnes of Au∣to•…•…cus: in his O•…•…yssaea.
• * 1.8

  i. The first o March.
• * 1.9

  Dicis causa, i. pro forma.
• * 1.10

  As Ualesius, Lucius, Salvius Statorius, &c. which are sig∣nificant, and import by the very letter., some happines and prosperity
• * 1.11

  Which fashi∣on was after∣wards taken vp in doing reuerence to princes and great persons.
• * 1.12

  wheras other nations obser∣ued to turn to the right hād, as appeareth by Plautus, Quo me veriā n•…•…scio. B. Si d•…•…os salutas, Dex∣trorsum censeo.
• * 1.13

  Poppysmus, in setti•…•…g our lips close together, and drawing the breath in∣ward, as our manner is in playing with a tame Sparrow, or chearing vp and making much of an horse.
• * 1.14

  Of the speci∣all providence of God: Plinie speaketh like himselfe, a hea∣thenish Infi∣dell.
• * 1.15

  •…•…amae labor est.
• * 1.16

  * Which an∣swer to our R and A.