"had thought first, his thought had been fixed; but "the other imagining first, bound his thought.” Which though it did somewhat sink with me, yet I made it lighter than I thought, and said; I thought it was confederacy between the juggler and the two servants: though, indeed, I had no reason so to think, for they were both my father's servants; and he had never played in the house before. The jug gler also did cause a garter to be held up; and took upon him to know, that such an one should point in such a place of the garter; as it should be near so many inches to the longer end, and so many to the shorter; and still he did it, by first telling the imaginer, and after bidding the actor think. Having told this relation, not for the weight thereof, but because it doth handsomely open the nature of the question, I return to that I said; that experiments of imagination must be practised by others, and not by a man's self. For there be three means to fortify belief: the first is experience; the second is reason; and the third is authority: and that of these which is far the most potent, is authority; for belief upon reason, or experience, will stagger. But 947. FOR authority, it is of two kinds; belief in an art; and belief in a man. And for things of belief. in an art, a man may exercise them by himself; but for belief in a man, it must be by another. Therefore if a man believe in astrology, and find a figure prosperous; or believe in natural magic, and that a ring with such a stone, or such a piece of a living creature, carried, will do good; it may help his imagination: but the belief in a man is far the more active. howsoever, all authority must be out of a man's self, turned, as was said, either upon an art, or upon a man: and where authority is from one man to another, there the second must be ignorant, and not learned, or full of thoughts; and such are, for the most part, all witches and superstitious persons; whose beliefs, tied to their teachers and traditions, are no whit controlled either by reason or experience; and upon the same reason, in magic, they use for the most part boys and young people, whose spirits easiliest take belief and imagination. Now to fortify imagination, there be three ways: the authority whence the belief is derived; means to quicken and corroborate the imagination; and means to repeat it and refresh it. 948. FOR the authority, we have already spoken: as for the second, namely, the means to quicken and corroborate the imagination; we see what hath been used in magic, if there be in those practices any thing that is purely natural, as vestments, characters, words, seals; some parts of plants, or living creatures ; stones; choice of the hour; gestures and motions; also incenses and odours; choice of society, which increaseth imagination; diets and preparations for some time before. And for words, there have been ever used, either barbarous words, of no sense, lest they should disturb the imagination; or words of similitude, that may second and feed the imagination; and this was ever as well in heathen charms, as in charms of latter times. There are used also Scripture words; for that the belief that religious texts and words have power, may strengthen the imagination. And for the same reason, Hebrew words, which amongst us is counted the holy tongue, and the words more mystical, are often used. 949. FOR the refreshing of the imagination, which was the third means of exalting it, we see the practices of magic, as in images of wax, and the like, that should melt by little and little; or some other things buried in muck, that should putrify by little and little; or the like: for so oft as the imaginant doth think of those things, so oft doth he represent to his imagination the effect of that he desireth. 950. If there be any power in imagination, it is less credible that it should be so incorporeal, and immateriate a virtue, as to work at great distances, or through all mediums, or upon all bodies: but that the distance must be competent, the medium not adverse, and the body apt and proportionate. Therefore if there be any operation upon bodies in absence by na ture, it is like to be conveyed from man to man, as fame is; as if a witch, by imagination, should hurt any afar off, it cannot be naturally; but by working upon the spirit of some that cometh to the witch; and from that party upon the imagination of another; and so upon another; till it come to one that hath resort to the party intended; and so by him to the party intended himself. And although they speak, that it sufficeth to take a point, or a piece of the garment, or the name of the party, or the like; yet there is less credit to be given to those things, except it be by working of evil spirits. The experiments, which may certainly demonstrate the power of imagination upon other bodies, are few or none for the experiments of witchcraft are no clear proofs; for that they may be by a tacit operation of malign spirits: we shall therefore be forced, in this inquiry, to resort to new experiments; wherein we can give only directions of trials, and not any positive experiments. And if any man think that we ought to have stayed till we had made experiment of some of them ourselves, as we do commonly in other titles, the truth is, that these effects of imagination upon other bodies have so little credit with us, as we shall try them at leisure; but in the mean time we will lead others the way. 951. WHEN you work by the imagination of another, it is necessary that he, by whom you work, have a precedent opinion of you that you can do strange things; or that you are a man of art, as they call it ; for else the simple affirmation to another, that this or that shall be, can work but a weak impression in his imagination. 952. IT were good, because you cannot discern fully of the strength of imagination in one man more than another, that you did use the imagination of more than one, that so you may light upon a strong one. As if a physician should tell three or four of his patient's servants, that their master shall surely recover. 953. THE imagination of one that you shall use, such is the variety of mens minds, cannot be always alike constant and strong; and if the success follow not speedily, it will faint and lose strength. To remedy this, you must pretend to him, whose imagina tion you use, several degrees of means, by which to operate: as to prescribe him that every three days, if he find not the success apparent, he do use another root, or part of a beast, or ring, etc. as being of more force; and if that fail, another; and if that, another, till seven times. Also you must prescribe a good large time for the effect you promise; as if you should tell a servant of a sick man that his master shall recover, but it will be fourteen days ere he findeth it apparently, etc. All this to entertain the imagina tion that it waver less. 954. It is certain, that potions, or things taken into the body; incenses and perfumes taken at the nostrils; and ointments of some parts, do naturally work upon the imagination of him that taketh them. And therefore it must needs greatly co-operate with the imagination of him whom you use, if you prescribe him, before he do use the receipt, for the work which he desireth, that he do take such a pill, or a spoonful of liquor; or burn such an incense; or anoint his temples, or the soles of his feet, with such an ointment or oil and you must choose, for the composition of such pill, perfume, or ointment, such ingredients as do make the spirits a little more gross or muddy; whereby the imagination will fix the better. 955. THE body passive, and to be wrought upon, I mean not of the imaginant, is better wrought upon, as hath been partly touched, at some times than at others as if you should prescribe a servant about a sick person, whom you have possessed that his master shall recover, when his master is fast asleep, to use such a root, or such a root. For imagination is like to work better upon sleeping men, than men awake; as we shall shew when we handle dreams. 956. We find in the art of memory, that images visible work better than other conceits: as if you would remember the word philosophy, you shall more 66 surely do it, by imagining, that such a man, for men are best places, is reading upon Aristotle's Physics ; than if you should imagine him to say, "I'll go study philosophy." And therefore this observation would be translated to the subject we now speak of: for the more lustrous the imagination is, it filleth and fixeth the better. And therefore I conceive, that you shall, in that experiment, whereof we spake be fore, of binding of thoughts, less fail, if you tell one that such an one shall name one of twenty men, than if it were one of twenty cards. The experiment of binding of thoughts would be diversified and tried to the full and you are to note, whether it hit for the most part, though not always. 957. IT is good to consider, upon what things imagination hath most force: and the rule, as I conceive, is, that it hath most force upon things that have the lightest and easiest motions. And therefore above all, upon the spirits of men: and in them, upon such affections as move lightest; as upon procuring of love; binding of lust, which is ever with imagination; upon men in fear; or men in irresolution; and the like. Whatsoever is of this kind would be throughly inquired. Trials likewise would be made upon plants, and that diligently as if you should tell a man, that such a tree would die this year; and will him at these and these times to go unto it, to see how it thriveth. As for inanimate things, it is true, that the motions of shuffling of cards, or casting of dice, are very light motions: and there is a folly very usual, that gamesters imagine, that some that stand by them bring them ill luck. There would be trial also made, of holding a ring by a thread in a glass, and telling him that holdeth it, before, that it shall strike so many times against the side of the glass, and no more; or of holding a key between two mens fingers, without a charm; and to tell those that hold it, that at such a name it shall go off their fingers: for these two are extreme light motions. And howsoever I have no opinion of these things, yet so much I conceive to be true; That strong imagination hath more force |