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almost like musk-roses; which, no doubt, are signs that do discover an excellent air.

937. IT were good for men to think of having healthful air in their houses; which will never be if the rooms be low-roofed, or full of windows and doors; for the one maketh the air close, and not fresh, and the other maketh it exceeding unequal; which is a great enemy to health. The windows also should not be high up to the roof, which is in use for beauty and magnificence, but low. Also stone-walls are not wholesome; but timber is more wholesome; and especially brick: nay, it hath been used by some with great success to make their walls thick; and to put a lay of chalk between the bricks, to take away all dampishness.

Experiment solitary touching the emissions of spi ritual species which affect the senses.

938. THESE emissions, as we said before, are handled, and ought to be handled by themselves under their proper titles: that is, visibles and audibles, each apart in this place it shall suffice to give some general observations common to both. First, they seem to be incorporeal. Secondly, they work swiftly. Thirdly, they work at large distances. Fourthly, in curious varieties. Fifthly, they are not effective of any thing; nor leave no work behind them; but are energies merely for their working upon mirrours and places of echo doth not alter any thing in those bodies; but it is the same action with the original, only repercussed. And as for the shaking of windows, or rarifying the air by great noises; and the heat caused by burning-glasses; they are rather concomitants of the audible and visible species, than the effects of them. Sixthly, they seem to be of so tender and weak a nature, as they effect only such a rare and attenuate substance, as is the spirit of living creatures.

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Experiments in consort touching the emission of immateriate virtues from the minds and spirits of men, either by affections, or by imaginations, or by other impressions.

939. It is mentioned in some stories, that where children have been exposed, or taken away young from their parents; and that afterwards they have approached to their parents presence, the parents, though they have not known them, have had a secret joy or other alteration thereupon.

940. THERE was an Egyptian soothsayer, that made Antonius believe, that his genius, which otherwise was brave and confident, was, in the presence of Octavianus Cæsar, poor and cowardly: and therefore he advised him, to absent himself as much as he could, and remove far from him. This soothsayer was thought to be suborned by Cleopatra, to make him live in Egypt, and other remote places from Rome. Howsoever the conceit of a predominant or mastering spirit of one man over another, is ancient, and received still, even in vulgar opinion.

941. THERE are conceits, that some men that are of an ill and melancholy nature, do incline the company into which they come to be sad and ill-disposed ; and contrariwise, that others that are of a jovial nature, do dispose the company to be merry and cheerful. And again, that some men are lucky to be kept company with and employed; and others unlucky. Certainly, it is agreeable to reason, that there are at the least some light effluxions from spirit to spirit, when men are in presence one with another, as well as from body to body.

942. IT hath been observed, that old men who have loved young company, and been conversant continually with them, have been of long life; their spirits, as it seemeth, being recreated by such company. Such were the ancient sophists and rhetoricians; which ever had young auditors and disciples; as Gorgias, Protagoras, Isocrates, etc. who lived till they were an hundred years old. And so likewise did many of the grammarians and school-masters; such as was Orbilius, etc.

943. AUDACITY and confidence doth, in civil business, so great effects, as a man may reasonably doubt, that besides the very daring, and earnestness, and persisting, and importunity, there should be some secret binding, and stooping of other mens spirits to such persons.

944. THE affections, no doubt, do make the spirits more powerful and active; and especially those affections which draw the spirits into the eyes: which are two; love, and envy, which is called oculus malus. As for love, the Platonists, some of them, go so far as to hold that the spirit of the lover doth pass into the spirits of the person loved; which causeth the desire of return into the body whence it was emitted: whereupon followeth that appetite of contact and conjunction which is in lovers. And this is observed likewise, that the aspects which procure love, are not gazings, but sudden glances and dartings of the eye. As for envy, that emitteth some malign and poisonous spirit, which taketh hold of the spirit of another; and is likewise of greatest force when the cast of the eye is oblique. It hath been noted also, that it is most dangerous when an envious eye is cast upon persons in glory, and triumph, and joy. The reason whereof is, for that at such times the spirits come forth most into the outward parts, and so meet the percussion of the envious eye more at hand: and therefore it hath been noted, that after great triumphs, men have been ill-disposed for some days following. We see the opinion of fascination is ancient, for both effects; of procuring love; and sickness caused by envy: and fascination is ever by the eye. But yet if there be any such infection from spirit to spirit, there is no doubt but that it worketh by presence, and not by the eye alone; yet most forcibly by the eye.

945. FEAR and shame are likewise infective; for we see that the starting of one will make another ready to start and when one man is out of countenance in a company, others do likewise blush in his behalf.

Now we will speak of the force of imagination upon other bodies; and of the means to exalt and

strengthen it. Imagination, in this place, I understand to be, the representation of an individual thought. Imagination is of three kinds: the first joined with belief of that which is to come: the second joined with memory of that which is past; and the third is of things present, or as if they were present; for I comprehend in this, imaginations feigned, and at pleasure; as if one should imagine such a man to be in the vestments of a Pope; or to have wings. I single out, for this time, that which is with faith or belief of that which is to come. The inquisition of this subject in our way, which is by induction, is wonderful hard for the things that are reported are full of fables; and new experiments can hardly be made, but with extreme caution; for the reason which we will hereafter declare.

The power of imagination is of three kinds; the first upon the body of the imaginant, including likewise the child in the mother's womb; the second is, the power of it upon dead bodies, as plants, wood, stone, metal, etc. the third is, the power of it upon the spirits of men and living creatures: and with this last we will only meddle.

The problem therefore is, whether a man constantly and strongly believing that such a thing shall be, as that such an one will love him; or that such an one will grant him his request; or that such an one shall recover a sickness; or the like; it doth help any thing to the effecting of the thing itself. And here again we must warily distinguish; for it is not meant, as hath been partly said before, that it should help by making a man more stout, or more industrious, in which kind a constant belief doth much, but merely by a secret operation, or binding, or changing the spirit of another: and in this it is hard, as we began to say, to make any new experiment ; for I cannot command myself to believe what I will, and so no trial can be made. Nay, it is worse; for whatsoever a man imagineth doubtingly, or with fear, must needs do hurt, if imagination have any power at all; for a man representeth that oftener that he feareth, than the contrary.

The help therefore is, for a man to work by another, in whom he may create belief, and not by himself; until himself have found by experience, that imagination doth prevail; for then experience work. eth in himself belief; if the belief that such a thing shall be, be joined with a belief that his imagination may procure it.

946. FOR example; I related one time to a man that was curious and vain enough in these things, that I saw a kind of juggler, that had a pair of cards, and would tell a man what card he thought. This pretended learned man told me, it was a mistaking in me; "for, said he, it was not the knowledge of the "man's thought, for that is proper to God, but it "was the inforcing of a thought upon him, and binding his imagination by a stronger, that he could "think no other card." And thereupon he asked me a question or two, which I thought he did but cunningly, knowing before what used to be the feats of the juggler. "Sir, said he, do you remember

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whether he told the card the man thought, himself, ❝or bade another to tell it ?" I answered, as was true, that he bade another tell it. Whereunto he said, "So I thought: for, said he, himself could not "have put on so strong an imagination; but by telling the other the card, who believed that the juggler

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was some strange man, and could do strange things, "that other man caught a strong imagination." I hearkened unto him, thinking for a vanity he spoke prettily. Then he asked me another question: saith he, "Do you remember, whether he bade the "man think the card first, and afterwards told the "other man in his ear what he should think; or else "that he did whisper first in the man's ear that "should tell the card, telling that such a man should "think such a card, and after bade the man think a "card ?" I told him, as was true; that he did first whisper the man in the ear, that such a man should think such a card: upon this the learned man did much exult and please himself, saying; "Lo, you may see that my opinion is right: for if the man

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