Kitabı oku: «The History of the Life and Adventures of Mr. Duncan Campell », sayfa 14

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 gentlemanlike 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 accomplished gentleman, I say, came to Mr. Campbell, in order to propound a question to him, which was so very intricate, and so difficult to answer, that, if he did answer it, it might administer to himself and the ladies he brought with him, the pleasure of admiration in seeing a thing so wonderful in itself performed; or, on the other hand, if he did not make a satisfactory reply to it, then it might afford him and the ladies a very great delight, 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 Lady Delphina, distinguished for her great quality, 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 borrowed name, in the notion that she was a relation's daughter, and recommended to his care in her infancy. Now the man that had the second-sight was to be tried; 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 asked Duncan Campbell, not doubting but he would set down that which she ordinarily went by. Amabella had indeed been told by Amandus, that Adeodata was the natural daughter of a near friend of his; but who this near friend was remained a secret: that was the point which lay upon our Duncan Campbell to discover. When the question was proposed to him, what her name was, he looked at her very steadfastly, 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 proved; he toiled for every letter till he sweated; and the ladies laughed incontinently, imagining that he was in an agony of shame and confusion at finding himself posed. He desired Amandus to withdraw a little, for that he could not so well take a full and proper survey of ladies' faces when a gentleman was by. This disturbance and perplexity of his afforded 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 Amanda, as being the natural daughter of Amandus. Delphina and Amabella were surprised at the discovery; and Amandus, when he was called in, owning it a truth, his wife Amabella applauded the curious way of her coming by such a discovery, when Adeodata was just marriageable, took a liking to her as if her own daughter, and everything ended with profit, mirth, and cheerfulness. I could add a thousand more adventures of Mr. Campbell's life, but that would prove tedious; and as the town has made a great demand for the book, it was thought more proper to conclude it here. The most diverting of all, are to be found best to the life in original letters that passed between Mr. Campbell and his correspondents, some select ones of which will be shortly published in a little pocket volume, for the farther entertainment of such readers as shall relish this treatise; in which the author hopes he shall be esteemed to have endeavoured at the intermingling of some curious disquisitions of learning, with entertaining 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 reckoned sufficient to recommend even fables themselves.

APPENDIX

It is not that Mr. Duncan Campbell stands in need of my arguments, to prove that he is in no respect liable to the Acts of Parliament made against fortuntellers, &c., that I undertake the writing of this Appendix, the true reason thereof being, the more completely to finish this undertaking; for having, in the body of the book itself, fully proved a second-sight, and that the same frequently happens to persons, some of them eminently remarkable for piety and learning, and have from thence accounted for the manner of Mr. Campbell's performing those things he professes, to the great surprise, and no less satisfaction of all the curious who are pleased to consult him; and at the same time proved the lawfulness of such his performances from the opinions of some of the most learned in holy science; I thought it not improper to add the following short Appendix, being a summary of several acts of parliament made against fortune-tellers, conjurers, Egyptians, sorcerers, pretenders to prophecy, &c., with some proper remarks, suited to our present purpose, as well to satisfy them who are fantastically wise, and obstinately shut their eyes against the most refulgent reason, and are wilfully deaf to the most convincing and persuasive arguments, and thereupon cry out, that Mr. Campbell is either an impostor and a cheat, or at least a person who acts by the assistance of unlawful powers; as also to put to silence the no less waspish curs, who are always snarling at such whom providence has distinguished by more excellent talents than their neighbours. True merit is always the mark against which traducers level their keenest darts; and wit and invention oftentimes join hands with ignorance and malice to foil those who excel. Art has no greater enemy than ignorance; and were there no such thing as vice, virtue would not shine with half its lustre. Did Mr. Campbell perform those wonderful things he is so deservedly famous for, as these cavillers say, by holding intelligence with infernal powers, or by any unjustifiable means, I am of opinion he would find very few, in this atheistical age, who would open their mouths against him, since none love to act counter to the interest of that master they industriously serve. And did he, on the other hand, put the cheat upon the world, as they maliciously assert, I fancy he would then be more generally admired, especially in a country where the game is so universally, artfully, and no less profitably played, and that with applause since those pretenders to wisdom merrily divide the whole species of mankind into the two classes of knaves and fools, fixing the appellation of folly only upon those whom they think not wise, that is, wicked enough to have a share with them in the profitable guilt.

Our laws are as well intended by their wise makers to screen the innocent, as to punish the guilty; and where their penalties are remarkably severe, the guilt they punish is of a proportionable size. Art, which is a man's property, when acquired, claims a protection from those very laws which false pretenders thereto are to be tried and punished by, or else all science would soon have an end; for no man would dare make use of any talent providence had lent him, and his own industrious application had improved, should he be immediately tried and condemned by those statutes, which are made to suppress villains, by every conceited and half-learned pedant.

It is true, indeed, those excellent statutes, which are made against a sort of people, who pretend to fortune-telling and the like, are such as are well warranted, as being built upon the best foundation, viz., religion and policy; and were Mr. Campbell guilty of any such practice as those are made to punish, I openly declare, that I should be so far from endeavouring to defend his cause, that I would be one of the first that should aggravate his crime, thereby to enforce the speedier execution of those laws upon him, which are made against such offenders. But when he is so far from acting, that he doth not even pretend to any such practice, or for countenancing the same in others, as is manifest from the many detections he has made of that sort of villany, which the book furnishes us with, I think myself sufficiently justified for thus pleading in his defence.

I cannot but take notice, in reading the statutes made against such offenders, our wise legislature hath not in any part of them seemed so much as to imply that there are in reality any such wicked persons as they are made against, to wit, conjurors, &c., but that they are only pretenders to those infernal arts, as may reasonably be inferred from the nature of the penalties they inflict; for our first laws of that sort only inflicted a penalty which affected the goods and liberty of the guilty, and not their lives, though indeed they were afterwards forced to heighten the punishment with a halter; not that they were better convinced, as I humbly conceive, but because the criminals were most commonly persons who had no goods to forfeit, and to whom their liberty was no otherwise valuable but as it gave them the opportunity of doing mischief. Indeed our law-books do furnish us with many instances of persons who have been tried and executed for witchcraft and sorcery, but then the wiser part of mankind have taken the liberty to condemn the magistrate, at that time of day, of too much inconsideration, and the juries of an equal share of credulity; and those who have suffered for such crimes, have been commonly persons of the lowest rank, whose poverty might occasion a dislike of them in their fellow-creatures, and their too artless defence subject them to their mistaken justice; so that, upon the whole, I take the liberty to conclude, and I hope not without good grounds, that those laws were made to deter men from an idle pretence to mysterious and unjustifiable arts, which, if too closely pursued, commonly lead them into the darkest villany, not only that of deceiving others, but, as far as in them lie, making themselves slaves to the devil; and not to prevent and hinder men from useful inquiries, and from the practice of such arts, which though they are in themselves mysterious, yet are, and may be lawful.

I would not, however, be thought, in contradiction to my former arguments, to assert that there never were, or that there now are no persons such as wizards, sorcerers, &c., for by so doing I should be as liable to be censured for my incredulity, as those who defame Mr. Campbell on that account are for their want of reason and common honesty. Holy and profane writ, I confess, furnishes us with many instances of such persons; but we must not from thence hastily infer, that all those men are such who are spitefully branded with the odious guilt; for were it in the devil's power to make every wicked man a wizard, and woman a witch, he soon would have agents enough to shake this lower world to atoms but the Almighty, who restrains him, likewise restrains those.

Having premised thus much, I shall now proceed to consider some of the Acts of Parliament themselves; the persons against whom they were made, and the necessity of making the same. And some of the first Acts we meet with, were those which were made against a sort of people called Egyptians; persons who, if in reality such, might, if any, be suspected of practising what we call the black art, the same having been for many ages encouraged in their country; nay, so much has it been by them favoured, that it was introduced into their superstitious religion, if I may without an absurdity call it so, and made an essential part thereof; and, I believe, Mahometanism has not much mended the matter, since it has imperiously reigned there, or in any respect reformed that idolatrous nation. Now the mischief these persons might do, being so much in the devil's power, among the unwary, was thought too considerable not to be provided against; and therefore our wise legislature, the more effectually to prevent the same, by striking at the very foundation, made an act in 22 Henry VIII. 8: That if any, calling themselves Egyptians, do come into this realm, they shall forfeit all their goods; and being demanded, shall depart the realm within fifteen days, upon pain of imprisonment; and the importers of them, by another act, were made liable to a heavy penalty. This act was continued by the 1 Philip and Mary. Conjuration, witchcraft, enchantment, and sorcery, to get money, or consume any person in his body, members, or goods, or to provoke any person to unlawful love, was by the 33 Henry VIII. 14. and the 5 Elizabeth 16. and the 1 James I. 12. made felony; and by the same 33 Henry VIII. 14. it was made felony to declare to another any false prophecies upon arms, &c., but this act was repealed by the 1 Edward VI. 12., but by another act of the 3 and 4 of Edward VI. 15. it was again enacted, That all such persons who should pretend to prophecies, &c., should, upon conviction, for the first offence forfeit ten pounds, and one year's imprisonment; and for the second offence, all his goods, and imprisonment for life. And by the 7 Edward VI. 11. the same was made to continue but till the then next sessions of parliament. And by the 5 Elizabeth 15. the same act was again renewed against fantastical prophesiers, &c., but both those acts were repealed by the 1 James I. 12.

Thus far we find, that for reasons of state, and for the punishment of particular persons, those acts were made and repealed, as occasion required, and not kept on foot, nor indeed were they ever made use of, as I can remember in my reading, against any persons whose studies led them into a useful inquiry into the nature of things, or a lawful search into the workings of nature itself, by which means many things are foretold long before they come to pass, as eclipses and the like, which astrologers successfully do, whose art has been in all ages held in so great esteem that the first monarchs of the East made it their peculiar study, by which means they deservedly acquired to themselves the name of Magi, or wise men; but, on the contrary, were provided against persons profligate and loose, who, under a pretence and mask of science, commit vile and roguish cheats; and this will the more plainly appear, if we consider the letter and express meaning of the following Acts, wherein the persons I am speaking of, are described by such characters, which sufficiently prove the assertion; for in the 39 of Elizabeth 4. it was enacted, That all persons calling themselves scholars, going about begging, seafaring men pretending losses of their ships and goods at sea, and going about the country begging, or using any subtle craft, feigning themselves to have knowledge in physiognomy, palmistry, or any other the like crafty science, or pretending that they can tell destinies, fortunes, or such like fantastical imaginations, shall be taken and deemed rogues, vagabonds, sturdy beggars, and shall be stripped naked from the middle upwards, and whipped till his or her body be bloody. And by the 1 James I. 12. for the better restraining of the said offences, and for the farther punishing the same, it was farther enacted, That any person or persons using witchcraft, sorcery, &c., and all their aiders, abettors, and counsellors, being convicted, and attainted of the same offences, shall suffer pain of death, as felons, without the benefit of clergy; or to tell and declare in what place any treasure of gold and silver should or might be found in the earth, or other secret places; or where goods or things lost or stolen should be found or become; or to provoke any person to unlawful love, such offender to suffer imprisonment for one whole year without bail or mainprise, and once in every quarter of the said year shall in some market-town, or upon the market-day, or at any such time as any fair shall be kept there, stand openly in the pillory by the space of six hours, and there shall openly confess his or their offence; and for the second offence shall suffer death as felons, without the benefit of clergy.

That these laws were made against a set of villains, whose natural antipathy to honesty and labour furnished them with pretensions to an uncommon skill, thereby the more easily to gull and cheat the superstitiously credulous, and by that means discover from them some such secrets that might farther them in perpetrating the more consummate villany, is plain from the very words and expressions of the very Acts themselves, and the description of the persons they are made against; and not, as I before observed, to prevent and hinder men from the lawful inquiry after useful, delightful, and profitable knowledge.

Mr. Campbell, who has been long a settled and reputable inhabitant in many eminent parts of the city of London, cannot, I am sure, be looked upon as one of those these Acts of Parliament were made against, unless we first strip the Acts themselves of their own natural, express, and plain meaning, and clothe them with that which is more obscure, unnatural, forced, and constrained a practise; which, if allowed, would make them wound the innocent and clear the guilty, and render them not our defence but our greatest evil; they would, by that means, become a perfect enigma, and be so far from being admired for their plainness, that they would be even exploded like the oracles of the heathen for their double meaning.

If Mr. Campbell has the second-sight, as is unquestionable, from the allowed maxim, that what has been may be again, and by that means can take a view of contingences and future events; so long as he confines these notices of approaching occurrences to a good purpose, and makes use of them only innocently and charitably to warn persons from doing such things, that according to his conceptions would lead them into misfortune, or else in putting them upon such arts that may be of use and benefit to themselves and posterity, always having a strict regard to morality and religion, to which he truly adheres; certainly, I think, he ought so much the more to be admired for the same, by how much the more this his excellent knowledge is surpassing that of other men, and not be therefore unjustly upbraided with the injurious character of a cheat, or an ill man: however, this I will presume to affirm, and I doubt not but to have my opinion confirmed by the learned sages of the law, that this his innocent practice, and I venture to add, honest one too, doth by no means entitle him to the penalties of the before-mentioned laws made against fortune-tellers, and such sort of profligate wretches; which it is as great an absurdity to decry, as it would be to call him, who is a settled and reputable inhabitant, a stroller or wandering beggar.

Again; it is true that Mr. Campbell has relieved many that have been supposed to have been bewitched, as is related and well attested in the book of his life; but will any one from thence argue that he himself is a real conjurer, or wizard, because he breaks the chains by which those unhappy wretches were bound? No, surely; for if that were the case, we might then as well indict the physician who drives away a malignant distemper, and roots out its latent cause by his mysterious skill in plants and drugs; or conclude that the judge, who condemns a criminal, is for the same reason guilty of the self-same crime for which the offender is so by him condemned. Persons who delight in such unnatural conclusions, must certainly be in love with the greatest absurdities, and must entirely abandon their natural reason before they can be brought to conclude that the Prince of Darkness would assist men in destroying his own power.

The best answer I can afford those men is silence; for if they will not argue upon the principles of reason, or be guided by her dictates, I think them no more fit to be contended with in a rational and decent manner than bedlamites, and such who are bereft of all understanding. A rod is the best argument for the back of a fool, and contempt the best usage that ought to be shown to every headstrong and ignorant opponent.

In a word, I know of no branch of Mr. Campbell's practice that bears the least resemblance to those crimes mentioned in the foregoing Acts. That he can and doth tell people's names at first sight, though perfect strangers to him, is confessed by all who have made the curious inquiry at his hands; but what part of the Acts, I would fain know, is that against? Knowledge, and a clear sight into things not common, is not only an allowable, but a commendable qualification; and whether this knowledge in him be inherent, accidental, or the result of a long study, the case is still the same; since we are assured he doth it by no unlawful intelligence, or makes use of the same to any ill purpose, and therefore is undoubtedly as lawful as to draw natural conclusions from right premises. Hard is the fate of any man to be ignorant, but much harder would his lot be if he were to be punished for being wise; and, like Mr. Campbell, excelling others in this kind of knowledge.

Much more might be said in defence of Mr. Campbell and the art he professeth, but as the arguments which are brought against him by his enemies on the one hand, are trivial and ill-grounded, I therefore think they deserve no farther refutation; so on the other, his innocency is too clear to require it.

After having thus taken a survey of Mr. Campbell's acts, with regard to their legality according to the statutes and the laws of the nation wherein he lives, we will consider next, whether, according to the stated rules of casuistry, among the great divines eminent for their authority, it may be lawful for Mr. Campbell to predict, or for good Christian persons to visit his house, and consult him about his predictions. I have upon this head examined all the learned casuists I could meet with in ancient times, for I cannot meet, in my reading, with any moderns that treat thoroughly upon this case, or I should rather have chosen them, because, perhaps, the second-sight was less known in those ancient days than it has been since, and so might escape their notice.

My design is first to give the reader a distinct summary of all that has been said of this matter, and to do it as succinctly and briefly as possible, and then to argue myself from what they agree upon as to this man's particular case.

That the reader may have recourse to the authors themselves, if they have a curiosity, and find that I do not go about to impose upon their judgments, I will here tell the reader where he may find the whole contents of the following little abstract of divinity and casuistry, because it would be a tedious piece of work to set down the words of each of them distinctly, and quote them every one round at the end of their several different sentences, which tend to the same meaning, but I will strictly keep to the sense of them all; and I here give the reader their names, and the places, that he may consult them himself, if his inclination leads him to be so curious: Thomas Aquinas, iv. Distin. 34. Quæstio. 1. Art. 3; Bona, ii. Dist. 7. Art. 2. Quæst. 1; Joannes Major, iv. Dist. 34. Quæst. 2; Sylvester, Verbo Malefico. Quæst. 8; Rosella, Verb Impedimentum, xv. cap. 18; Tabiena, Verb. Impedimentum, 12 vers.; Cajetan, tom. ii. Opusc. 12. de Malefic; Alphonsus, a Cast. lib. x. de Justa Hæreticorum Punitione, cap. 15; Cosmus Philiarchus, de Offic. Sacerdot, p. 2. lib. iii. cap. 11; Toletus, in Summa. lib. iv., cap. 16; Spineus, in Tract. de Strigibus; Petrus Binsfield, in Tract. de Confessionibus Maleficorum.

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

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

The first is enchantment, which I need not describe, and of which I will speak no more, because it is what everybody knows to be detestable, and nobody ought to know the art thereof.

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

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

The fourth species is called divination by the Pythians, which was taken from Apollo, the first diviner, as Thomas Aquinas says in his Secundâ Secundæ, Quæst. 95. Art. 3.

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

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

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

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

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

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

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

Both these kinds of tacit divination are again subdivided into several species, as are particularly mentioned by St. Thomas, Secundâ Secundæ, Quæst. 95, Art. 3; Gregory de Valentine, tom. iii. Disput. 6. Quæst. 12. Puncto 2; Toletus, in Summa. lib. iv. cap. 15; and Michael Medina, lib. ii. de Recta in Deum fide: post Sanctum Augustinum. lib. ii. de Doct. Christ. cap. 19. et seq.

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

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

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

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