have found the Oracle but too certain. I have subjoined the lines as printed in Dryden's "Miscellanies," vol. vi.

"At bello audacis populi vexatus et armis, Finibus extorris, complexu avulsus Iuli, Auxilium imploret, videatque indigna su

orum

Funera; nec, cum se sub leges pacis iniquæ Tradiderit; regno aut optatâ luce fruatur: Sed cadat ante diem: mediâque inhumatus arenâ." (2)

Æneid, lib. iv. 1. 615.

Dr. Johnson, in his "Life of Cowley," suspects that great poet to have been tinctured with this superstition, and to have consulted the Virgilian Lots on the great occasion of the Scottish treaty, and that he gave credit to the answer of the Oracle. (3)

Jodrell, in his "Illustrations of Euripides," vol. i. p. 174, informs us that a similar practice prevailed among the Hebrews, by whom it was called Bath-Kol.

The superstitious among the ancient Christians practised a similar kind of Divination by opening the Old and New Testament. See Gibbon's "Decline and Fall," vol. vi. p. 333. He is speaking of Clovis, A. D. 507, who, marching from Paris, as he proceeded with decent reverence through the holy diocese of Tours, consulted the Shrine of St. Martin, the sanctuary and oracle of Gaul. His messengers were instructed to remark the words of the psalm which should happen to be chaunted at the precise moment when they entered the church. These words most fortunately expressed the valour and victory of the cham

pions of Heaven, and the application was easily transferred to the new Joshua, the new Gideon, who went forth to battle against the enemies of the Lord. He adds: "This mode of Divination by accepting as an omen the first sacred words which in particular circumstances should be presented to the eye or ear, was derived from the Pagans, and the Psalter or Bible was substituted to the poems of Homer and Virgil. From the fourth to the fourteenth century, these Sortes Sanctorum, as they are styled, were repeatedly condemned by the decrees of councils, and repeatedly practised by kings, bishops, and saints. See a curious dissertation of the Abbe de Resnel, in the 'Memoires de l'Academie,' tom. xix. p. 287 -310."

It appears from "Eccho to the Voice from Heaven," 1652, p. 227, that the fanatic Arise Evans, in the time of the Commonwealth, used this species of Divination by the Bible.

It

appears also from Lord Berkeley's "Historical Applications," 8vo. Lond. 1670, p. 90, that the good Earl, being sick and under some dejection of spirit, had recourse to this then prevailing superstition. His words are: "I being sick and under some dejection of spirit, opening my Bible to see what place I could first light upon, which might administer comfort to me, casually I fixed upon the sixth of Hosea the three first verses are these. I am willing to decline superstition upon all occasions, yet think myself obliged to make this use of such a providential place of Scripture: 1st, by hearty repenting me of my sins past: 2dly, by sincere reformation for the time to come." (*)

(1) See Wren's "Parentalia," p. 56, from Dr. Welwood's Memoirs, 6th edit. Lond. 1718. (a)

(a) Dr. Welwood says that King Charles the First and Lord Falkland, being in the Bodleian Library, made this experiment of their future fortunes, and met with passages equally ominous to each. Aubrey, however, in his manuscript on the "Remains of Gentilism," tells the story of consulting the Virgilian Lots differently. He says: "In December, 1648, King Charles the First being in great trouble,

and prisoner at Carisbrooke, or to be brought to London to his tryal, Charles, Prince of Wales, being then at Paris, and in profound sorrow for his father, Mr. Abraham Cowley went to wayte on him. His Highnesse asked him whether he would play at cards, to divert his sad thoughts. Mr. Cowley replied he did not care to play at cards, but if his Highness pleased they would use Sortes Virgiliana: (Mr. Cowley always had a Virgil in his pocket :) the Prince liked the proposal, and pricked a pin in the fourth book of the Æneid," &c. "The Prince understood not Latin well, and desired Mr. Cowley to translate the verses, which he did admirably well."

(2)" But vex'd with rebels and a stubborn

race,

His country banish'd, and his son's embrace, Some foreign Prince for fruitless succours try,

And see his friends ingloriously die:

Nor, when he shall to faithless terms submit, His throne enjoy, nor comfortable light, But, immature, a shameful death receive, And in the ground th' unbury'd body leave."

(3) Dr. Ferrand, in his "Love Melancholy," 8vo. Oxford, 1640, p. 177, mentions the "kinde of Divination by the opening of a booke at all adventures; and this was called the Valentinian Chance, and by some Sortes Virgiliana: of which the Emperor Adrian was wont to make very much use." He adds, "I shall omit to speak here of Astragalomancy, that was done with buckle bones; Ceromancy, and all other such like fooleries."

Dr. Nathaniel Home, in his "Dæmonologie," 1650, p. 81, says: "For sorcery, properly so called, viz. Divination by Lotts, it is too much apparent how it abounds. For lusory Lots, the state groans under the losse by them, to the ruine of many men and families; as the churches lament under the sins by them: and for other Lots, by sieves, books, &c. they abound, as witchery, &c. abounds."

Allan Ramsay, in his poems, 4to. Edinb. 1721, p. 81, has these lines:

"Waes me, for baith I canna get,

To ane by law we're stented;
Then I'll draw Cutts, and take my fate,

And be with ane contented."

In the "Glossary," he explains "Cutts, Lots. These Cuts are usually made of straws unequally cut, which one hides between his finger and thumb, while another draws his fate."

(4) In "Mount Tabor," pp. 199, 200, we read: "As I was to passe through the roome where my little grand childe was set by her grandmother to read her morning's chapter, the 9th of Matthew's Gospell, just as I came in she was uttering these words in the second verse, 'Jesus said to the sicke of the palsie, Sonne, be of good comfort, thy sinnes are forgiven thee,' which words sorting so fitly with my case, whose whole left side is taken with that kind of disease, I stood at a stand at the uttering of them, and could not but conceive some joy and comfort in those blessed words, though by the childe's reading, as if the Lord by her had spoken them to myselfe, a paralytick and a sinner, as that sicke man was," &c. This may be called a Bible omen.

MR. PENNANT gives an account of another sort of Divination used in Scotland, called Sleina-nachd, or reading the Speal Bone, or the Blade Bone of a Shoulder of Mutton, well scraped. (Mr. Shaw says picked; no iron must touch it.) See Tacitus's "Annals," xiv. When Lord Loudon, he says, was obliged to retreat before the rebels to the Isle of Skie, a common soldier, on the very moment the battle of Culloden was decided, proclaimed the victory at that distance, pretending to have discovered the event by looking through the Bone. "Tour in Scotland," 1769, p. 155.

See also Pennant's "Tour to the Hebrides,"

p. 282, for another instance of the use of the Speal Bone. The word Speal is evidently derived from the French espaule, humerus.

Drayton, in his "Polyolbion," song v.

mentions :

"A Divination strange the Dutch-made English have

Appropriate to that place (as though some power it gave)

By th' shoulder of a ram from off the right side par'd,

Which usually they boile, the spade-bone being bar'd,

Which when the wizard takes, and gazing

thereupon

Things long to come foreshowes, as things done lone agone."

He alludes to a colony of Flemings planted about Pembrokeshire. (1)

In Caxton's "Description of England," at the end of the "Scholemaster of St. Alban's Chronicle," fol. Lond. 1500, Signat. C 1 b, we read: "It semeth of these men a grete wonder that in a Boon of a wethers ryght Sholder whan the fleshe is soden awaye and not rosted, they knowe what have be done, is done, and shall be done, as it were by spyryte of prophecye and a wonderful crafte. They telle what is done in ferre countries, tokenes of peas or of warre, the state of the royame, sleynge of men, and spousebreche, such thynges theye declare certayne of tokenes and sygues that is in suche a Sholder Bone."

Camden, in his ancient and modern manners of the Irish, says: "They look through the Blade Bone of a sheep, and if they see any

spot in it darker than ordinary, foretell that somebody will be buried out of the house." Gough's "Camden," 1789, vol. iii. p. 659.

There is a rustic species of Divination by Bachelors' Buttons, a plant so called. There was an ancient custom, says Grey, in his "Notes upon Shakespear," vol. i. p. 108, amongst the country fellows, of trying whether they should succeed with their mistresses by carrying the Batchellour's Buttons, a plant of this Lychnis kind, whose flowers resemble also a Button in form, in their pockets; and they judged of their good or bad success by their growing or not growing there. In Greene's" Quip for an Upstart Courtier," 4to. Lond. 1620. fol. 2 b, Batchelors' Buttons are described as having been worn also by the young women, and that too under their aprons. "Thereby I saw the Batchelor's Buttons, whose virtue is to make wanton maidens weepe when they have worne it forty weekes under their aprons for a favour.” (2)

(1) Selden, in a note on this passage, tells us: "Under Henry the Second one William Mangunel, a gentleman of those parts, finding by his skill of prediction that his wife had played false with him, and conceived by his own nephew, formally dresses the ShoulderBone of one of his own rammes, and sitting at dinner (pretending it to be taken out of his neighbour's flocke) requests his wife (equalling him in these Divinations) to give her judgement. She curiously observes, and at last with great laughter casts it from her. The gentleman importuning her reason of so vehement an affection, receives answer of her, that his wife, out of whose flocke that ramme was taken, had by incestuous copulation with her husband's nephew fraughted herself with a young one. Lay alltogether and judge, gentlewomen, the sequell of this crosse accident. But why she could not as well divine of whose

flocke it was, as the other secret, when I have more skill in Osteomantie, I will tell you." He refers to Girald. Itin. i. cap. 11.

Hanway, in his "Travels into Persia," vol. i. p. 177, tells us, that in that country too they have a kind of Divination by the Bone of a sheep.

(2) "Germanos veteres ex hinnitu et fremitu equorum cepisse Auguria, nec ulli auspicio majorem fidem adhibitam, testatur Tacitus, Lib. de Moribus Germanorum." "Pet. Molinæi Vates," p. 218.

Borlase, in his "Antiquities of Cornwall," p. 133, says that "the Druids, besides the ominous appearances of the entrails, had several ways of Divining. They Divined by Augury, that is, from the observations they made on the voices, flying, eating, mirth or sadness, health or sickness of birds."

IN Lilly's "History of his Life and Times," there is a curious experiment of this sort made, it should seem, by the desire of Charles the First, to know in what quarter of the nation he might be most safe, after he should have effected his escape, and not be discovered until himself pleased. Madame Whorewood was deputed to receive Lilly's judgement. He seems to have had high fees, for he owns he got on this occasion twenty pieces of gold. (')

By the "Nauticum Astrologicum, directing Merchants, Mariners, Captains of Ships, Ensurers, &c. how (by God's blessing) they may escape divers dangers which commonly happen in the Ocean," &c., the posthumous work of John Gadbury, 8vo. Lond. 1710, it appears that Figures were often erected concerning the voyages of ships from London to Newcastle, &c. In p. 123, the predictor tells us his answer was verified; the ship, though not lost, had been in great danger thereof, having unhappily run aground at Newcastle, sprung a shrowd, and wholly lost her keel. At p. 93, there is a Figure given of a ship that set sail from London towards Newcastle, Aug. 27, 11 P. M. 1669. This proved a fortunate voyage. (2) Henry, in his History of Great Britain, vol. iii. 575, speaking of Astrology, tells us, "Nor did this passion for penetrating into futurity prevail only among the common people, but also among persons of the highest ranke and greatest learning. All our kings, and many of our earls and great barons, had their Astrologers, who resided in their families, and were consulted by them in all undertakings of great importance." (3) The great man, he observes, ibid. chap. iv. p. 403, kept these "to cast the horoscopes of his children, discover the success of his designs, and the public events that were to happen." "Their predictions," he adds, "were couched in very general and artful terms." In another part of his history, however, Dr. Henry says: trology, though ridiculous and delusive in itself, hath been the best friend of the excellent and useful science of Astronomy."

"As

Mason, in his "Anatomie of Sorcerie," 4to. Lond. 1612, p. 91, mentions in his list of the prevailing superstitions, " erecting of a figure to tell of stolne goods."

In the Dialogue of "Dives and Pauper," printed by Pynson, A.D. 1493. folio, signat. E2, among superstitious practices then in use and censured, we meet with the following: "Or take hede to the Judicial of Astronomy-or dyvyne a mans lyf or deth by nombres and by the spere of Pyctagorus, or make any dyvyning therby, or by Songuary or Sompnarye, the boke of dremes, or by the boke that is clepid the Apostles lottis." The severe author adds: "and alle that use any maner of wichecraft or any misbileve, that alle suche forsaken the feyth of holy Churche and their Cristendome, and bicome Goddes enmyes, and greve God full grevously, and falle into dampnacion withouten ende, but they amende theym the soner." (*).

Thomas Lodge, in his "Incarnate Devils," 4to. Lond. 1596, p. 12, thus glances at the superstitious follower of the planetary Houses: "And he is so busie in finding out the houses of the planets, that at last he is either faine to house himselfe in an hospitall, or take up his inne in a prison." At. p. 11, also, is the following: "His name is Curiositie, who not content with the studies of profite and the practise of commendable sciences, setteth his mind wholie on Astrologie, Negromancie, and Magicke. This divel prefers an Ephimerides before a Bible; and his Ptolemey and Hali before Ambrose, golden Chrisostome, or S. Augustine: promise him a familiar, and he will take a flie in a box for good paiment.' "He will shew you the devill in a christal, calculate the nativitie of his gelding, talke of nothing but gold and silver, elixir, calcination, augmentation, citrination, commentation; and swearing to enrich the world in a month, he is not able to buy himself a new cloake in a whole year. Such a divell I knewe in my daies, that having sold all his land in England to the benefite of the Coose

182

ner, went to Andwerpe with protestation to enrich Monsieur the king's brother of France, le feu Roy Harie I meane; and missing his purpose, died miserably in spight at Hermes in Flushing." Ibid. p. 95, speaking of desperation, Lodge says: "He persuades the merchant not to traffique, because it is given him in his nativity to have losse by sea; and not to lend, least he never receive again.'

Hall, in his "Virgidemiarum," book ii. sat. 7, says:

"Thou damned mock-art, and thou brainsick tale

Of old Astrologie".

"Some doting gossip 'mongst the Chaldee wives

Did to the credulous world thee first

derive:

And superstition nurs'd thee ever sence,
And publisht in profounder arts pretence:
That now, who pares his nailes, or libs his
swine,

But he must first take counsell of the
signe."

In "A Map of the Microcosme, or a Morall Description of Man," newly compiled into Essayes, by H. (Humphry) Browne, 12mo. Lond. 1642, signat D. 8 b, we read: "Surely all Astrologers are Erra Pater's disciples, and the Divel's professors, telling their opinions in spurious ænigmatical doubtful tearmes, like the oracle at Delphos. What a blind dotage and shameless impudence is in these men, who pretend to know more than saints and angels. Can they read other men's fates by those glorious characters the starres, being ignorant of their owne? Qui sibi nescius, cui præscius? Thracias the soothsayer, in the nine years drought of Egypt, came to Busiris the tyrant and told him that Jupiter's wrath might bee expiated by sacrificing the blood of a stranger: the tyrant asked him whether he was a stranger: he told him be was,

king themselves equal to God, between whom and man the greatest difference is taken away, if man should foreknow future events."

66

Fuller, in his "Good Thoughts in bad Times," 12mo. Lond. 1669, p. 37, has this passage: Lord, hereafter I will admire thee more and fear Astrologers lesse: not affrighted with their doleful predictions of dearth and drought, collected from the collections of the planets. Must the earth of necessity be sad, because some ill-natured star is sullen? As if the grass could not grow without asking it leave. Whereas thy power, which made herbs before the stars, can preserve them without their propitious, yea, against their malignant aspects.

In "The Character of a Quack Astrologer," 4to. Lond. 1673, signat. B. 3. b, we are told: First, he gravely inquires the business, and by subtle questions pumps out certain particulars which he treasures up in his memory; next, he consults his old rusty clock, which has got a trick of lying as fast as its master, and amuses you for a quarter of an hour, with scrawling out the all-revealing figure, and placing the planets in their respective pues; all which being dispatched you must lay down your money on his book, as you do the wedding fees to the parson at the delivery of the ring; for 'tis a fundamental axiome in his art, that, without crossing his hand with silver, no scheme can be radical: then he begins to tell you back your own tale in other language, and you take that for Divination which is but repetition." Also, signat. B. 3, "His groundlesse guesses he calls resolves, and compels the stars (like knights o'th' Post) to depose things they know no more than the man i'th' moon: as if hell were accessary to all the cheating tricks hell inspires him with." Also, in the last page: "He impairs God's universal monarchy, by making the stars sole keepers of the liberties of the sublunary world; and, not content they should domineer over naturals, will needs promote their tyranny in things artificial too, asserting that all manufactures receive good or ill fortunes and qualities from some particular radix, and therefore elects a time for stuing of pruins, and chuses a pisspot by its horoscope. Nothing pusles him more than fatal necessity: he is loth to deny it, yet dares not justify it, and therefore