Pus-mantia the mag-astro-mancer, or, The magicall-astrologicall-diviner posed, and puzzled by John Gaule ...

CHAP. XX.

From the Ominatings of vain observation.

1. WHether the superstition of vain observation, and the more superstitious ominations thereupon; have not been occasioned, and increased, by the prognostications, predictions, and divinations, of Magick, and Astrologie? For (besides the suggestions of Satan him∣self)

where is the source, and root of all such vanity, and su-perstition (at least the imitation, and example) to be found: save in those Arts and speculations, that teach to observe creatures, images figures, signes, and accidents, for constella∣tional; and (as they call them) second stars: and so to omi∣nate, and presage upon them; either as touching themselves or others? As namely, to observe dayes, for lucky, or un∣lucky; either to travail, sail, fight, build, marry, plant, sow, buy, sell, or begin any businesse in; to bode good or bad luck, fortune, successe, from the rising up on the right, or left side; from lifting the left leg over the threshold, at first going out of doors. From putting on the hose uneven or a crosse, and the shooe upon the wrong foot. Item, The Band standing awry, the going abroad without his girdle on, the bursting of the shooe latchet, the tingling of the ear, the itching of the eye, the glowing of the cheek, the bleeding of the nose, the stam∣mering in the beginning of a speech, the stumbling at first going about an enterprise; the meeting a begger, or a Priest the first in a morning, the meeting of a Virgin or a Harlot first; the running in of a child betwixt two friends, the just∣ling one another at unawares, one treading upon anothers toes, to meet one fasting that is lame or defective in any mem∣ber, to wash in the same water after another, to be over merry on a suddain, to be given to sighing, and know no cause why; from the dreaming of gold, silver, eggs, gardens, weddings, dead men, dung, &c. From the snorting in sleep, from the sneezing at meat, the spilling of the wine, the overturning of the salt, the dogs howling, the cats licking themselves, the swine grunting, the cocks crowing unseasonably, the pyes chattering about the house, the owles scritching, the swallows falling down the chymney, the crickets chirping behind the chimney stock; or creeping upon the foot-pace. A hare crossing the way, a crow lighting on the right hand, or on the left. To collect, or predict mens manners, and fortunes by their names, or the Anagram upon the name, or the allusion to the name, or the numbers in the name, &c. Who can reckon up all the vain observations, and superstitious ominations of several Nations, persons, sexes, ages, conditions, and occupa∣tions of men? And what hope is there it should be otherwise;

while such artifices and practises are tolerated, which teach to observe them from signal constellations, and Magical opera∣tions?

2. Whether the vain observation of vain dreams, proceed not from the vain dream, and phantastical of the coelestial influences upon the phantastick spirit? For do they not say, That as the coelestial influxes upon corporal matter produce diverse forms: so from the same influxes upon the phantastical power, which is organical, phantasms are impressed, by a coele∣stial disposition, consentaneous to the producing of any effect, especially in dreams; because the minde is then more freed from corporeal, and external cares, or troubles; and so more freely receives those divine influxes? Whence it comes to passe that many things are made known to sleeping men, in dreams, which are hid to the waking. And if this be their chief reason, whereby they would reconcile an opinion of truth to Dreams, why are they not agreed (among themselves) of the causes, yea of the sydereal causes of them? One will have the Intelligence that moves the Moon to cause them, by the means of its light, whereby mens phantasies are irradia∣ted, while they sleep. Others refer them to the influxes of the superiors, yet by the means of certain species, whereby they continually flow from Heaven. Another will have them to depend upon the powers of the soule, the influxes of the Hea∣vens, together with certain images, or resemblances, whether of fantasie or configuration. Others will have them wholly caused by their constellations. And if they would bring in the Devil among the rest (as some of them have confest he is not to be kept out) they should finde him to be the greatest cause of all: especially of the vain observation of them, and superstitious omination upon them. Who will deny, that there may be some observation of some dreams, and some in∣terpretation made upon them, as touching either the health, or sicknesse of the body, the vertuous or vitious inclinations and affections of the minde; yea, and (though rarely and ex∣traordinarily) for the caution, and encouragement, as touching some special actions and events? But I demand, of Magical and Astrological men: not so much whether there be one common rule to all, for the interpretation of

dreams, As whether this (taught by themselves) be either a second cause of dreams, or a safe rule to interpret them? viz. That dreams are more efficacious, when the Moon over-runs that signe, which was in the ninth number of the Nativity, or revolution of that yeer; or in the ninth signe, from the signe of perfection. For it is a most true and certain divination; neither doth it proceed from nature, or humane arts, but from purified minds, by divine inspi∣ration. They shall do well, not onely (by true reason) to re∣solve us fully, of the truth they speak: but also (in good sense) of the terms, they speak withal.

3. Whether the vain observations, and superstitious, nay ridiculous ominations of Physiognomie, had ever been so vul∣garly taken up, but by reason of Magick, and Astrologie? For without Physiognomy coelestial; to what purpose is Physiog∣nomy terrestrial? Do they not gather the Physiognomie of Elements, from stars, and starry influences or dispositions? And the physiognomy of Minerals, Gemmes, and Stones; from starry signatures, and figures? The Physiognomie of Herbs, and Plants, from the stars, and Planets? And from their natures and influences; yea, from their signatures, and figure; and so conclude their vertues of sympathie, and anti∣pathie, to be accordingly? The Physiognomie of Beasts, Birds, Fishes; still from starry signatures, and dispositions? Yea, and the Physiognomie of Man, his powers, and parts, from starry temperaments, and planetary inclinations? Nay, do they not call these kinds of impression, second stars: and so prefer them in their Physiognomical ominating, or divining; and thus, not conjecturing onely (upon mens manners, and fortunes) but defining? Herereupon (that I may proceed in their own order) are subtilly obtruded upon the simple world these par∣ticular observations, and ominations; so vain, superstitious, ridiculous; even to the judgement of the Metoposcopists them∣selves. 1. Obs. That a great head is an omen, or a sign of a sluggish Fool; a little head, of a subtile knave; a mid∣dle head, of a liberal wit, a round-head, of a senselesse irrational fellow; a sharp head, of an impudent sot, &c. 2. Obs. That an hard hair signes, or ominates one valiant; and a soft hair, effeminate; and a thin hair, luxurious; and a thick hair, churlish; and a curled hair, covetous; and a plain

hair, prodigal; and a white hair, timerous; and a black hair, violent; and a yellow hair, ingenious; and a red hair, tre∣cherous. 3. Obs. That a great face signes or ominates an epi∣cure; and a little face, a flatterer; a fat face, a sluggard; a lean face, one envious; a long face, injurious; a broad face, litigious; a round face, light; a smooth face, deceitful; a wrinckled face, distrustful; a red face, riotous; and a pale face, malignant. 4. Obs. That a broad forehead signes or marks a man stupid; a little forehead, unconstant; an high forehead pertinacious, a low forehead, lascivious; a square forehead, bold; a round forehead, loud; a wrinckled forehead, thought∣ful; and a smooth forehead, jocond. 5. Obs. That great eyes portend, or signifie shamelesse; and little eyes, covetous; gray eyes, fearful; yellowish eyes, fierce; blewish eyes, pusilla∣nimous; greenish eyes, stout; black eyes, crafty; red eyes, cruel; brown eyes, impudent; spotted eyes, perfidious; rolling eyes, angry, and lustful; twinkling eyes, irresolute; set eyes, stupid; skewed eyes, envious; purblind eyes, perverse prominent, or goggling eyes, simple; and hollow eyes, dis∣sembling. 6. Obs. That the eye-browes or lids, if they hang down, mark or note one intemperate; if thick, shamelesse; if broad, foolish; if little, crafty; if they bend towards the nose, austere and rigid; if to the temples, jeering, and dissembling; if long, arrogant; if thin, silly. 7. Obs. That great eares, presage or note a foole: and little eares, a knave; and long eares, a babbler; and hanging eares, a clowne; and prick eares, a medler; and red eares, shamefast; and plain eares, rude; and soft eares, easie; and hard eares, inexorable. 8. Obs. That a very great nose is a marke or figure of a man that is given to admire himself, and deride all others; a very little nose, signes a man mutable; a long nose, bold; a strait nose babbling; a crooked nose, crooked conditions; a thick nose, impudent; a flat nose, pretending; a bottle nose, dull; a hook nose, dissembling; a broad nose, churlish; a sharpe nose, teasty; a round nose, vainglorious; and a hawk nose, venereous; and a red nose, a lover of strong drink. 9. Obs. That thick cheeks betoken a vain trifler; and fleshy cheekes, a sound eater; and red cheekes, a notorious drunkard; and thin cheekes, a false treacher; and round cheekes, a wanton

deluder; and smooth cheekes, an easie nature; and hairy cheekes, an harsh humour. 10. Obs. That thick lips fore•• speak a foolish talker; and thin lips, a cunning pretender; a prominent upper lip, an injurious slanderer; and a promi∣nent under lip, a vain boaster; an hare lip, a cunning cheater; a pouting lip, a peevish scold; a purse lip, a scraping sneak; and a blabber lip, a nasty slut. 11. Obs. That a great mouth is an omen, or presage of one manly or warlike; a little mouth, of one effeminate, or wanton; a pouch mouth, of a great talker; a purse mouth, of a great lyer; a wide mouth, of a great eater; a narrow and contracted mouth, of a great envyer. 12. Obs. That a little chin signes one envious; and a short chin, perfidious; and a long chin, loquacious; and a round and smooth chin, muliebrious; a dissected, and retorted chin, libidinous; and a square and hairy chin, valorous. 13. Obs. That if the teeth be long, sharp, thick, thin, broad, narrow, fast, loose; they signe long lived, or short▪ lived; and mixtly, gluttonous, audacious, lying, suspitious, envious, versatile, &c. 14. Obs. That a long tongue speaks a man garrulous; a short tongue, dumpish; a broad tongue, liquo∣rish; a narrow tongue, querulous; a quick and voluble tongue, rash, and hasty; a slow and drawling tongue, dull, and reserved; a stuttering or stammering tongue, ignorant, or but half witted. 15. Obs. That as the voyces of men are great or small, high, or low, quick, or slow: so are they to be argu∣ed for angry, or gentle; true, or false; audacious, or time∣rous; modest, or impudent, &c. 16. Obs. That to be facile of speech, notes levity; and to be difficult of speech, morosi∣ty; short speech, notes passion; and long speech, affectation; to speak through the teeth, notes folly, and fantasticknesse; and through the nose, lying, and dissimulation. 17. Obs. That a long and lean neck, notes one for talkative, foolish, fear∣ful; a short neck and fat, for rude, and voracious; a thick fleshy neck, for angry, and ireful; an hard neck, for indocible; a fat neck, for docible; a stiffe neck and immoveable, for per∣tinacious; a straight neck, for proud and contumacious; a crooked or wry neck, for penurious and malignant; a neck leaning to the right hand, for shamefast; to the left hand, for shamelesse. 18. Obs. That a sharp and narrow throat

signes a man light, and loquacious, a wide throat, voracious, or greedy; the bunch upon the throat, if it be outwardly pro∣minent, signes a man malepert; if it be inwardly contracted, it signes him difficult, and troublesome. 19. Obs. That a great breast is marking and figuring a man strong, & magnanimous; a little breast weak and pusillanimous; a broad breast, wise and honest; a narrow breast, witty and subtile; a fleshy breast, timo∣rous, and lazy; an hairy breast, libidinous; a smooth, effeminate; an out breast, unconstant; an hollow breast, deceitful; a red breast ireful; swagging breasts, drunken, and whorish. 20. Obs. That a great belly and fleshy, shews one gluttonous, drunken, lustful, proud; an hard belly, rude and gluttonous; a soft belly, ho∣nest and magnanimous: a mean belly, prudent and ingenious; an hairy belly, lustful, light, instable. 21. Obs. That strong ribs signe manly; weak ribs, womanish; slender and short ribs, pusillanimous, malignant, voracious; puft and swol∣len ribs, loquacious, and nugatious; fat ribs, sottish; lean ribs, wily. 22. Obs. That a great back is a signe of a man strong and stout, and a little back, of one wretched, and time∣rous; a lean back witty: a fat back, lazy; an hairy back, ri∣gid; a bunch back, malicious. 23. Obs. That broad shoul∣ders signe valiant; narrow shoulders, illiberal; high, or out shoulders, arrogant; cromp shoulders, malicious. 24 Obs. That long arms betoken a man ambitious; short armes, male∣volous; brawny armes, dull; and veiny armes, venereous. 25. Obs. That short thighes, signe envious; and hairy thighes lustful; and leane thighes, peevish; and thick thighes, slug∣gish. 26. Obs. That loose kneed, signifies lascivious, and baker kneed, effeminate. 27. Obs. That fat and fleshy hips signe mulierous; leane and lank hips, malignant. 28. Obs. That the spindle legd, are fearful; hairy legg'd, lustful; stump legg'd, servile; bow-legg'd, various. 29. Obs. That the long footed, are fraudulent; and short footed, sudden; and splay footed, silly; club footed, naughty. 30. Obs. That long and lean toes, signe rude, and unwise; short and thick toes, rash, and heady; toes that clinch together, signe covetous and luxurious; toes that start asunder, signe light, and loqua∣cious. Oh! Is not this a rare and profound art (fit for none but Gipsies and Juglers to professe) that teaches to judge of

men as men judge of horses; by their shape, and making: or as country swayns estimate their cattle; by their horn, and hide, and hoof?

4. As Metoposcopie, or the inspecting of the front, or fore∣head; (together with other parts of Physiognomie) boasts it self for the Scholler: so whether Chiromancy, or Palmestry; (the inspecting of the hand, or palme) may not be account∣ed for a mistresse, in observating, and ominating Magick, and Astrologie? Why distinguish they betwixt Chiromancy Phy∣sical, and Astrological? As if physical conjectures were not e∣nough; there must also be Astrological divination. And to this purpose; what fictitious appellations of Minuts and Lines to be reckoned according to the number; and explained ac∣cording to the nature of the Planets? What a Chyroscopi∣cal horoscope, or a Planetarian Manual, of jugling, legerde∣main, and superstitious imposture? From the Magical cha∣racters of the heavens, in the hand; what Astrological prog∣nostications, or ominations; not of corporal motions, and temper; and not onely of civil actions, and events; but even of spiritual affections, and manners? Is it by the help of art, that they here probably conjecture? Nay, is it not by diabolical instinct, that they here peremptorily vaticinate, or ominate of long life, short life, marriage, single life, fortuni∣ty, infortunity, vertue, and vice? Yet for all that, what's here that is not as vainly observed, and as ridiculously ominated and portended; as in any other part of Physiognomie? As a great thick hand signes one not onely strong, but stout; a little slender hand, one not onely weak, but timerous; a long hand, and long fingers, betoken a man not onely apt for me∣chanical artifice, but liberally ingenious; but those short on the contrary, note a foole, and fit for nothing: an hard braw∣•…•… hand signes dull, and rude; a soft hand witty, but effemi∣nate: an hairy hand, luxurious; long joynts, signe generous; yet if they be thick withal, not so ingenious; the often clap∣ping and folding of the hands, note covetous; and their much moving in speech, loquacious; an ambidexter is noted for ireful, crafty, injurious; short and fat fingers, mark a man out for intemperate and silly; but long and leane, for witty; if his fingers crook upward, that shewes him liberal; if down∣ward,

niggardly; the lines spreading at the bottom joynt of the thumb, signe contentious, the line above the middle of the thumbe, if it meet round about, portends a hanging destiny: many lines transverse upon the last joynt of the forefinger, note riches by heirdome: and right lines there, are a note of a jovi∣al nature: lines in the points of the middle finger (like a grid∣iron) note a melancholly wit, and unhappy: if the signe on the little finger be conspicuous, they note a good wit, and eloquent, but the contrary, if obscure: equal lines upon the first joynt of the ring-finger, are marks of an happy wit; long nayles and crooked, signe one brutish, ravenous, unchaste: very short nails, pale, and sharp, shew him false, subtile, beguiling: and so round nails, libidinous: but nails broad, plain, thin, white, and reddish, are the tokens of a very good wit. I say no more, but could they respect the heart, as well as the hand (and not the substance, but the qualities of it) they might learn to speak the words of truth, and sober∣nesse.

5. Which way go the Physiognomists, Metoposcopists, and Chiromantists to work (for all this observation, and omina∣tion of theirs) but either (as they pretend) from the cause, to the effect. And how is that? but first judging and pro∣nouncing the man, or the member, to be Saturnine, Jovial, Martial, Solar, Venereal, Mercurial, Lunar. Or else, from the effect, to the cause (as they say) by collecting their horoscope from the habitude of the body? And thus what do they? but trifle, and delude which way they please, by inspections, observations, ominations, predictions of manners, and for∣tunes, to the great dishonour of God, and reproach of Na∣ture; were it not that their art is proved to be an absurd im∣posture, both by reason, experience, vertue, and Grace. For what can they say? but that passions, and affections may break forth, and shew themselves in the alterations of some outward parts. What then? Because they may do so in some parts: will they therefore make all to be signifying, and signing? Nay▪ and even in those parts, where those eruptions, or signi∣fications are, it is but upon a present provocation: will they then make such collections, and presagitions by them, as if they were habitually seated there? But I am weary of these frivo∣lous

Artists, I will therefore only turn them over to their own fautors, who tell them plainly, that it is not necessary, nor of any rational consecution, that the condition, manners, and studies, and institutes of mans nature (together with the pro∣pensions, and agitations of his minde) should be accommo∣dated to external marks: neither yet to be measured by any signal lineaments of his body. Because a man may conceive, and agitate many things inwardly in his minde: whereof there is not the least shew or appearance outwardly in his bo∣dy. And because a man may be of an enormous body, and distorted members: and neverthelesse possesse a minde excel∣lent in all good culture: and on the contrary, be of a decent and compleat frame or shape, and yet of manners ugly and ill-favoured enough. And that there is not the least reason, nor any rule of truth for these their conjectures, observations, and ominations: neither are they agreed among themselves, about their own absurd sigments. And therefore it is to be suspe∣cted, that these nugacious kinds of men do onely dote through the instinct of the devil, drawing them from errour into su-perstition, and from that into infidelity.

6. Whether Augurizing, auspicating, and aruspicinating (and all such heathenish observations, and ominations) were not founded upon Magick and Astrologie? For not onely these descended from the Chaldeans, to the Greeks, and from them to the Hetrurians: and from them, to the Latines. But there had never been (very like) neither faith in, nor practise of any such, had not the Artists taught, that there are certain lights of praesagition, descending from the coelestial bodies, upon all inferiour creatures: as certain signes in their motion, site, gesture, flight, voice, colour, meat, &c. So that omination, or divination may well be made from the similitude, and conve∣nience betwixt them, and the stars. For beast, and birds, their parts and entrails, their flyings, and cryings, &c. How can these (considered onely in themselves) be causes of future events? Yea, how can they be so much as signes? Unlesse they be taken as effects of some other causes, that may cause, or signe future things. And what can they be, but the coe∣lestial motions? And therefore they must prenuntiate future events, in their conformity to the coelestial bodies: and sub∣jection

to the disposition of the stars. So that thus it is, that they are brought to presage (besides out of a natural instinct, such things as may concern themselves, as in storms, and showers) out of a preternatural and astral disposition, such ominousacci∣dents as may befal others. To have observed an old Augur, seat∣ed on the top of his tower, the ayre being cleer, and cloudlesse, with his Lituus in his hand; quartering out the regions of the heavens, &c. who would not have taken him to have been an Astrologer? And who would not take our Astrologers to be Augurs, and Auspicinators; that can fancy no more apt and comparable motion of the stars: then that the stars flit and hover in the heavens, just as the birds flie and flutter in the ayre?

7. Whether the Cabalistical art, was not the tradition of Rabbinish Magicians and Astrologers? And what a shame is it that Magicians themselves should tell us, that although the art be old, yet the name and appellation, is but of later in∣vention, and not known, till imposed by, and among Chri∣stians? But it is well, that they themselves will acknowledge it, to be a certain Theurgical Magick, and nothing else but a meer rapsodie of superstition, a play of allegories, and speculati∣on of idle brains. And indeed, who can think otherwise of it? When they teach, that he who is expert in this Cabalistical Magick of names, numbers, letters, characters, symbols, fi∣gures, elements, lines, points, accents, spirits, and other mi∣nute things, all significative of the profoundest secrets: he shal foreknow, and foretel things future; have power over An∣gels, and Divels, command whole nature, make all things o∣bey him as he will; work miracles, rule the heavens, make the Sun stand still, and go back; divide the Sea, dry up Rivers: remove mountains, raise the dead, &c. and all this at his own will, and with lesse then a word.

8. Whether the paganish Oracles were not founded upon Magick, and Astrology, or by Magicians and Astrologers? And whether it be not confest by them, that they could not o∣minate, or give answer: because the stars made not way for them?

9. Whether the art, called the Art Notorie, had ever been so notorious, but for Magick, and Astrologie? A'notorio•…•…

art indeed: and worthy to be noted with a black coal, or a piece of the blackest art, for all the white pretext; Which is, to attain unto science, or knowledge (not onely of things na∣tural, and moral, but spiritual, and divine) by inspection of certain figures, and characters, and prolation of certain un∣known words: yea and by some pact (solemn, or secret) with the devil: not without the vain observations of certain super∣stitious acts and ceremonies, in fasting, prayers, confessions, humiliations, invocations, adorations: upon certain days of the new Moon, about Sun rising: either in Churches, houses, barns, fields, or woods. And so start upon a suddain (by some inspiration or infused suggestion of an evil spirit, prompting the mouth to speak like a Parrot, but not enlightning the mind to apprehend, or understand) a preacher, a teacher, an ex∣pounder, a prophesier, predictor, wiseman, artist: and that without any study, labor, hearing, reading, conference; or other ordinary way of acquisite learning. And so to boast himself illuminated and instructed, like any Prophet, Apostle, or Angel of God. And now (it is agreed among themselves) their Art shall no more be called the Notorious (for in truth, they neither conceive what they say, while they are uttering, nor remember it after they have uttered: nor are able to give any reason of their faith or science, that is in them, or comes from them) but the art Spiritual, the Angelical, yea the Pauline art. For they are now gotten beyond Solomons way of wis∣dome, and have already attained to revelation (after an ex∣tatick and enthusiastick manner) not unlike, nay not unequal to that of Paul himself, when he was wrapt into the third heavens. Of this Diabolical, Magical, Necromantical, Sor∣tilegious, Fanatical Art, or injection, fame is common, as concerning a young man (at this day) in our neighbouring Country: which I but onely intimate from the generall re∣port, as not being particularly informed thereof. Onely I would ask of our Magical Planetarians, what is the reason that they are so furious for the rooting out of the Mini∣stry? Is it not because they would set up others in their stead, according to this their own Art of Ordination?

10. Whether Alchymie (that enticing, yet nice harlot) had made so many Fooles, and Beggers, had she not clothed,

or painted her selfe with such Astrological phrases and Ma∣gical practices? But I let this Kitchin Magick, or Chimney Astrology passe. The sweltring drudges, and smoaky sc••lli∣ons of it (if they may not bring in new fewel to the fire) are soon taught (by their past observed folly) to ominate their own late repentance. But if they will obstinately per∣sist, in hope to sell their smoak, let others beware, how they buy it too dear.

11. Whether Pericepts, Amulets, Praefisoinals, Phylacteries, Niceteries, Ligatures, Suspensions, Charmes, and Spels, had ever been used, applyed, or carried about: but for Magick and Astrologie? Their supposed efficacy (in curing diseases, and preventing of perils) being taught from their fabricati∣on, configuration, and confection, under such and such sy∣dereal aspects, conjunctions, constellations?

12. Whether many of the fantastick errors, and opinions, concerning the coming of Antichrist, of the thousand yeers, of the end of the world, and of the day of judgement: have not at least been renovated, and promoted by Astrologers and Magi∣gicians? For these have been suspected by their friends (such is their arted fury) for dropping into enthusiastical and fana∣tical prophecies and predictions. And we know they have undertaken to determine the time of the worlds durance; and to foretel the day of judgement from the stars: and were they but well interrogated about the other two; surely their all∣seeing Art would not sit out.