The art of curing sympathetically, or magnetically, proved to be most true by its theory and practice exemplified by several cures performed that way: with a discourse concerning the cure of madness, and an appendix to prove the reality of sympathy : also an account of some cures perform'd by it in London / written originally in Latin by H.M. Herwig ...

CHAP. X. (Book 11)

Of the Power of Imagination in Sympa∣thetical Cure. (Book 11)

§ 1. THere are some who affirm, that Sympathetick Cure is imagina∣ry, so that the Fancy contributes very much upon this occasion. I indeed confess, that in imaginary distempers, the fancy hath a great power, I mean the fancy of the sick person, not of the Physician. The reason is evident, because the reme∣dies ought to be proportionable to the Distempers, and if the malady, be imagina∣ry the remedy ought also to be so. But who can believe, that a Physician can cure ano∣thers distemper, whether it be Natural, or Imaginary, by his own Fancy? The Imagination of a Woman, hath no power beyond her own body: It is there∣fore active in the place where it predo∣minates. But if it be of any force, it is most especially observable in the effects it hath upon Infants, that Women are big with, who by the power of a strong imagination, are affected with many

strange accidents, by being so closely united to their Mothers, with whom they enjoy the same animal life; it is not to admired if they have a joynt suffering with them, and their tender bodies are affected with the same im∣pressions which their Mothers so strongly conceive, especially since the Imaginati∣on proceeds from the Animal Faculty, which rules in the formation of the Foetus. Hence proceeds the different figures, various Monsters, and for the most part the affections that are in In∣fants, as Parents often tell us: for it is common to all Animals in the heat of coition to imprint that image they strongly behold upon their seed. Iacob well knew this when he so cunningly found out a way to have his Sheep speckled. This is the occasion of those horrid worms which sometimes make a noise in womens wombs as if they were big with child. Strong Imagination al∣so extreamly alters the Body: So in Fear it contracts the Spirit, and in Joy en∣larges it. These and a great many other things are evident truths, which it is not my purpose longer to insist on. How this comes to pass, Suarez Metaph. Disp. 18. Sect. 8. Art. 25. tells us. Imagination

moves the Body, at which motion the humour and the vital Spirits which alter the Body, are excited. Which cannot be said of any but the own proper body of the Ani∣mal, which works by Imagination: for on the other side, it is impossible for any body to be altered by the imagination of another, because there was never one instance yet brought that could but in appearance seem to confirm it; as also that it is not in the least consonant to Reason, which says that Imagination is an immanent act. The foundation there∣fore of using these secret Medicines on any body consists in this, that you take care to correct the humane blood very well, either by increasing, or diminish∣ing it; by that means you may perform whatsoever you please, and free the body of the decumbent committed to your care, from Choler, Phlegm and Melancholy; but by the assistance of what Medicine this effect is to be wrought, I shall at some time discover. Galen says that good hope and confidence are beyond Physick: For he cures most, whom most repose trust in. The Phi∣losophers have discovered curious and wonderful things concerning the passions

of the Soul, and the Physicians have done so likewise.

§ 2. What Medicine is there in the world that heats, removes love, and creates discord more than Anger? what chills more than Fear? and comforts and refreshes more than Joy? What feeds and nourishes more than good hopes? and what is more killing than Despair? therefore there is a very great secret mystery contained in the Passions of man. If you seriously consider the power of Imagination and the constitu∣tion of the Soul, you'll conclude that nothing is more curious, more true, more pleasant and secure than the effects of a high exalted Imagination: how great and how wonderful it is the light of Nature manifestly shews, as well in Ia∣cob's Rod, related by Moses, as in those that are pregnant, who mark their Foe∣tus with the thing they long for, as was said before. The Imagination or Fancy of a man is a Loadstone, that will at∣tract beyond thousands of miles; nay, in its exaltation it attracts to it self whatso∣ever it pleases out of the four Elements. But the Imagination hath no efficacy un∣less it first draw to it self the thing thought

of by its attractive power, that it may beget out of itself a Native Spirit, the Architect of the Imagination; after∣wards the Imagination, as if it were big, makes an impression on it, which tho like the wind it cannot be toucht, yet it is corporeal. Moreover, the Fancy or imaginative power of man, in respect of its own nature, is Magnetick, in attract∣ing the fancies of other men, as we see by those that yawn. A strong Imagina∣tion not only changes its own body, but also that of another, by a certain virtue which the similitude of the thing bears to that to be changed, which a strong Ima∣gination moves, as is apparent in the numness by gnashing of the Teeth, or the rubbing of one piece of Iron against another, which nums the Teeth. In like manner yawning provokes yawning. In these, and the aforementioned things consist all the secret of Physick. And now Physician set thy self about this matter, and be vigilant, because you have read that Pythagoras told the Philo∣sophers, Be so much the more attentive to his words, by how much the Teacher is concise: for thereby he instructs you that you ought to understand much of secret things, but to say,

or write little. Some seem in this to run beyond their bounds, when they ima∣gine they can engrave the description of the Stars upon Gems and Metals, but this is very vain. Superstitious Quack∣ing ought never to cohabit with true and solid Physick. For it is nothing else but the Owl of the Devil, invented for the catching of Souls; but Physick is truly the gift of the great and good God, for the comfort of humane life, by which man is led to contemplate the goodness of his Creator, and to observe the care∣ful regard he takes of him, who by such great store of Medicines hath provided against the variety of calamities that are incident to humane Nature.

§ 3. Learned men are not ignorant, when they cure by Signets or Charms, that no virtues flow from them, but only from the opinion of the Person. But that opinion withdraws us from the contemplation of the works of God, and teaches us to disdain virtues created by Almighty God, and ascribes Powers to things, which they are not indued with, neither by the supream Diety, Nature, or Art. Wherefore the Author of lyes here easily mixes his poison. I have

read of an old Woman, that was misera∣bly afflicted with the Tooth-ach, who earnestly desired a Student in Physick, to give her a Medicinal Spell to hang about her; he being ignorant what to do in this matter, to avoid the old Womans importunities, wrote in a small piece of Paper, which he folded up in a piece of fine Linnen, and hung it about her Neck: the pain immediately ceased. When∣soever she found her Teeth to ake again, she made use again of this Charm, or salutiferous Paper, and never without success; at last meeting with a person averse to these superstitions, he unfold∣ed this mighty Charm, found this Sen∣tence wrote in it, The Devil break your Neck. What I pray could this sentence successfully either act upon, or infuse into the Imagination or Body? God would have Physick accompanied with Piety, and expects himself to be ac∣knowledged, and worshipped in the use of it. Nevertheless, many things lye hid in the bosom of Nature, not to be apprehended by humane sence, which although by reason of our ignorance they seem superstitious and irrational (because their causes are unknown to us), yet are very far from being guilty of that

crime. We read of Q. Fabius Maximus, that he was cured of a Quartane Ague, by a great slaughter of his Enemies. From whence many of Antients super∣stitiously imagined, that a Quartane Ague was curable only by Pollution. Demo∣critus was of this opinion. But this cure of Fabius certainly happened by a sur∣prize of joy, the squalid juice and Foeces of the Quartane being mollified and dis∣persed, and not in the least from pollution. In the same manner I think that a perswa∣sion in it self, either by Faith or Credibility, cannot effect any thing, but it causes a sudden motion of the Spirits and Minds, in very soft and tender Natures, by which the blood is carried about by a va∣rious Flux, and at once removes the Morbilick causes from the parts aggriev'd, by which means the distemper ceases. Here is no Superstition unless superstiti∣ous persons create it, by attributing the effect to other causes. So very often there is a more occult virtue in those Amulets that are hung about persons, which growing hot by touching the body, send forth atoms, and little par∣ticles and effluviums, when we perceive them not, and infuse into us efficacious

Antidotes, which we receive in at the mouth and thro the skin. Learned Physi∣cians made use of these formerly out of choice, when the Distemper was proof against alteratives and purgatives, for there is a congenite propriety of fellow∣ship and discord between some things, by which they alter themselves without any apparent touch, as Amber attracts Straws, the Magnet Iron. Galen much commended the power of Piony hung up, and the thread wherewith a Viper hath been strangled: He writes that Wolfs Dung hung up is a remedy that gives ease in the Cholick, he commends the Jasper, Omphatites, &c. for the same virtue, so we use the liver of a Wolf, the heart of a Hedge-hog, the lungs of a Fox, the bone in the heart of a Deer, Swallows, Frogs, the liver of a Goat, Mans Skull, the flesh of a Cuckow, the liver of a Kite, the ventricle of an Hen, the little Hedge-sparrow. Trallianus re∣counts many more such like to cure the Falling Sickness, and ease the pain of the Cholick: he gives ease in the Gout by such sort of Medicines; by the same Art he cures Quotidian and Quartan Agues, and mitigates the raging pain of the Stone.

§ 4. I have by often experience ob∣served, that the skin of Snakes being applied to a womans belly in hard la∣bour causes her speedily to bring forth, (this is to be understood when the Foe∣tus is come to maturity, and in its natu∣ral state.) These and many other things have a natural cause, and therefore may be vindicated from Superstition. In an∣cient times they used Charms-against Hail and against Scalding. Caesar used to secure himself a prosperous Journey by thrice repeating a Charm. I do not deny that tricks of the Devil had for∣merly some efficacy, but I believe they proceeded from a wicked Author. Our Saviour hath taken away all that power from him, and restored us Captives to liberty. There is something due to Verses, sweet Voices, and Tunes; the internal commotions of the mind are ap∣peased by them: and the blood which affects to run out of its due channel very often, by this pleasant method is re∣strained from its exorbitant motion, which is the cause of many dangerous diseases; as we daily see happen to per∣sons disturbed with passion. Therefore the Musician Damon being where a Phry∣gian

Piper was playing to some young men that were drunk, and about to act some mad pranks, bid him play a Dorick tune, and they immediately desisted from their rude enterprizes, because that part of the irrational Soul that is subject to the affections is incited and mitigated by irrational motions. The Cure that is performed by Cunning is equivalent to all Magick can do, for it is a kind of Stratagem in Physick. There was a cer∣tain person that thought he was nothing but a Soul, and upon that account refu∣sed all food, because, said he, Souls eat not. At last a faithful Physician got a Table to be spread at midnight, and the provisions being brought in by naked men that he knew not, they sat down with great silence. He asked them what they were doing? One in a low mur∣muring voice answered they were eating. He presently asked what Countrymen they were? answer was made, they were Souls. But, says the sick man, Souls eat not: Another answers, we eat after our own manner, not as men do; he leaping out of bed, said Pray let me partake of your Banquet: This being said he sits down and eats, and was cured of

his distemper. Another that supposed he had so great a Nose that it was impos∣sible for him to go through any Gate, as he was asleep an ingenious Physician joyns an Oxes gut filled with blood to his Nose; when he awoke he made grievous complaints of the largeness of his Nose; the Physician asked him whe∣ther he would permit him to cut it off? extending both his hands, he earnestly begs him to do it: The Physician cuts the gut, and squeezing it hard, squirts the blood into the sick mans eyes, and so throws away the gut. He being struck with this false imagination was freed from his distemper. One that imagined he lived without a Head, was cured by putting Lead on his Head. A woman that fancied she had Frogs in her Belly was cured by giving her a purge, and putting Frogs in her excrement. And in this age some perswade melancholy men that they are bewitched, and cure them by Holy Water, who being sprin∣kled therewith are restored to their for∣mer health.